l"^ 

ABBAS  CFFEN 

HIS  LIFE  AND  TEACHINGS 


PHELPS 


ABBAS  EFFENDI 

Photo  by    Boissonnas  &   Taponier,    Paris 


LIFE  AND  TEACHINGS 


OF 


ABBAS  EFFENDI 

A  STUDY  OF  THE  RELIGION  OF  THE  BASIS,  OR  BEHA'IS 

FOUNDED  BY  THE  PERSIAN  BAB  AND  BY  HIS  SUC- 

CESSORS, BEHA  ULLAH  AND  ABBAS  EFFENDI 

BY 
MYRON  H.  PHELPS 

of  the  New  Y(j/k  Bar 

WITH  AN  INTRODUCTION  BY 
EDWARD  GRANVILLE  BROWNE,  M.A.,  M.R.A.S. 

Fellow  of  Pembroke  College,  Sir  Thomas  Adams'  Professor  of 

Arabic  and  some  time  Lecturer  in  Persian  in  the  University 

of  Cambridge,  Author  of  "  A  Traveller's  Narrative  •" 

11  The  New  History  of  Mirza  'All  Muhammad 

the  Bab,"  etc. 

SECOND, 


G.  P.  PUTNAM'S  SONS 

NEW  YORK  AND  LONDON 

Umfcfeerbocfeer  press 

1912 


l\t( 


COPYRIGHT,  1903 

BY 
MYRON  H.  PHELPS 

COPYRIGHT,  1912 

BY 
MYRON  H.  PHELPS 

FOR 

SECOND,  REVISED,  EDITION 


Ube  fmfcfeerbocfter  press,  Hew  $orft 


To 
THE  COUNTESS  M.  A.  DE  S.  CANAVARRO 

TO  WHOM  I  SHALL  ALWAYS  FEEL  A  DEEP  OBLIGATION 
FOR  HAVING  DIRECTED  MY  ATTENTION  TO  THE  REAL 
CHARACTER  AND  SIGNIFICANCE  OF  THE  BEHA'l  MOVE- 
MENT,  AND  TO  THE  ASSISTANCE  OF  WHOSE  CLEAR 
INSIGHT  SUCH  SUCCESS  AS  I  MAY  HAVE  HAD  IN 
REACHING  A  CORRECT  APPRECIATION  AND  UNDER- 
STANDING  OF  THE  TEACHINGS  OF  ABBAS  EFFENDI  IS 
VERY  LARGELY  DUE,  THIS  BOOK  IS  GRATEFULLY 

DEDICATED 


PREFACE  TO  SECOND  EDITION 

TN  the  first  edition  of  this  book  a  chapter 
*  was  given  to  the  philosophy  and  psychology 
of  the  religion.  It  was  there  stated  that  a 
conditional  after-life  only  was  taught — an  after- 
life dependent  upon  the  good  use  made  of 
present-life  opportunities.  This  portion  of  the 
book  elicited  a  good  deal  of  discussion  and  was 
thought  by  many  to  be  an  inaccurate  statement 
of  the  teachings  of  the  faith.  While  much 
pains  had  been  taken  to  reach  a  correct  under- 
standing of  this  matter,  translations  and  re- 
translations  having  been  repeatedly  made,  I 
was  aware  that  the  abstruse  nature  of  the  sub- 
ject and  the  consequent  difficulties  of  trans- 
lation had  made  errors  only  too  possible,  and 
I  accordingly  availed  myself  of  the  first  op- 
portunity to  revisit  Syria  and  lay  the  question 
before  Abbas  Effendi — or,  as  he  prefers  to  be 
called,  Abdul  Beha — himself.  This  I  was  able 
to  do  in  December,  1909.  just  seven  years  after 
my  first  visit  to  those  hospitable  shores. 


vi        PREFACE  TO  SECOND  EDITION 

I  found  the  great  Teacher  at  Haifa,  hardly, 
if  at  all,  older  in  appearance  and  as  genial, 
cordial,  and  inspiring  as  before.  My  stay  was 
necessarily  brief,  but  I  had  a  number  of  inter- 
views with  him  and  thoroughly  satisfied  myself 
that  in  the  particular  referred  to  I  had  indeed 
mistaken  the  meaning  of  his  words  and  that 
the  expressions  which  I  had  interpreted  to 
indicate  the  annihilation  of  unworthy  individu- 
alities meant  only  the  entry  into  states  of 
aloofness  from  God,  and  consequent  gloom, 
termed  "  death  "  in  comparison  with  the  radi- 
ant bliss  of  the  "  friends "  in  the  immediate 
presence  of  the  "  Beloved." 

At  the  time  of  this  visit  to  Haifa  I  proposed 
to  make  soon  the  necessary  changes  for  a 
corrected  edition  of  the  book,  but  since  then 
I  have  been  travelling  continuously  and  have 
not  had  sufficient  leisure  to  accomplish  this. 
I  am  now  informed  that  the  first  edition  is 
about  exhausted,  and  that  if  the  book  is  to  be 
kept  in  print  another  edition  must  be  issued 
at  once.  Meanwhile,  my  notes  of  the  Haifa 
conversations  have  become  separated  from  me 
in  the  course  of  my  travels  and  will  not  again 
be  accessible  for  a  considerable  time,  hence  the 
only  course  left  open  to  me,  if  an  edition  is  to 
be  issued  now,  is  to  omit  entirely  the  chapter 


PREFACE  TO  SECOND  EDITION        vii 

containing  the  erroneous  statement,  trusting  to 
the  occasion  of  a  future  edition  to  re-write  it 
or  supply  its  place  with  the  Haifa  discourses. 
On  consideration,  I  have  decided  to  pursue 
this  course,  the  more  readily,  as  I  believe  that 
the  book  as  it  stands,  when  taken  in  connection 
with  these  prefatory  remarks,  contains  a  fairly 
comprehensive,  though  of  course  not  a  minutely 
detailed,  exposition  of  the  principles  of  the 
faith. 

M.  H.  P. 

CALCUTTA  INDIA, 
January  6,  1912. 


CONTENTS 

CHAPTER  PAGE 

INTRODUCTION  BY  PROF.  E.  G.  BROWNE      .  xi 

INTRODUCTORY  xxxi 

I. — THE  MASTER  OF  AKKA  i 
II. — THE  STORY  OF  HIS  LIFE:  TEHERAN  AND 

BAGHDAD     n 

III. — THE  STORY  OF  HIS  LIFE  (Continued}-.  CON- 
STANTINOPLE AND  ADRIANOPLE        .  27 
IV. — THE    STORY    OF    HIS    LIFE    (Continued}'. 

AKKA 55 

V. — THE    STORY    OF    HIS    LIFE    (Concluded}: 

AKKA 73 

VI. — CHARACTERISTICS  AND  INCIDENTS     .        .  95 
VII. — ETHICS  AND  CONDUCT      .         .        .         .114 
VIII. — ATTITUDE  TOWARDS  OTHER  RELIGIONS: 

ESSENTIAL  NATURE  OF  BEHA'ISM          .  127 

IX. — DISCOURSES 149 

THE  STANDARDS  OE  TRUTH 
NATURE  OF  GOD  AND  THE  UNIVERSE 
PERSISTENCE  OF  NATURAL  QUALITIES 
DIVINE  AND  EARTHLY  NATURE 
SPIRIT 

ix 


x  CONTENTS 

:HAPTER  FAGB 

THE  PERCEIVING  SOUL 
STATES  OF  THE  PERCEIVING  SOUL 
THE  HOLY  SPIRIT 

X. — DISCOURSES  (Continued)     .         .         .         .     177 
PARABLE  OF  THE  SEED 
REINCARNATION 

THE  WORLDS  OF  DARKNESS  AND  LIGHT 
THE  WORLDS  OF  GOD 
THE  PERCEPTION  OF  TRUTH 
How  THE  EYES  OF  MAN  ARE  VEILED 
THE  PROOF  OF  A  DIVINE  TEACHER 
THE  HEAVENLY  WISDOM 
THE  MEANING  OF  SUFFERING 

XI. — DISCOURSES  (Conti?med)     ....     205 
HEAVEN  AND  HELL 
THE  Two  SORTS  OF  HAPPINESS 
LOVE 

LOVE  AND  FRIENDSHIP 
LOVE  AND  CONCORD 
TALK  TO  CHILDREN 
THE  POOR 
PRAYER 
FROM  THE  WRITINGS  OF  BEHA  ULLAH 

XII. — CONCLUSION 234 

INDEX  241 


INTRODUCTION 

NOT  by  my  own  seeking,  but  only  at  the 
request  of  my  old  friend,  Mr.  G.  H. 
Putnam,  the  publisher  of  this  book,  and,  as 
Mr.  Putnam  informs  me,  by  the  wish  of  the 
author,  Mr.  Myron  Phelps,  whose  acquaintance 
I  had  the  pleasure  of  making  in  the  early  part 
of  this  year  in  Cairo,  do_  I  write  these  intro- 
ductory words  to  a  work  which  I  have  read 
with  equal  pleasure  and  satisfaction,  and 
which  I  regard  as  a  faithful  and  trustworthy 
exposition  of  the  views  of  'Abbas  Effendi, 
"  the  Master  of  'Akkd,"  and  his  followers.  So 
faithfully,  indeed,  does  it  represent  their  stand- 
point that,  notwithstanding  the  fact  that  Mr. 
Phelps  was  not  sufficiently  conversant  with 
Persian  or  Arabic  to  enable  him  to  commu- 
nicate directly  with  him  whose  life  and  teach- 
ing he  here  describes,  but  was  dependent  on 
the  offices  of  interpreters,  the  whole  book  is  to 
me  full  of  familiar  echoes  of  the  voices  to 
which  I  so  eagerly  listened  when  I  visited 
'Akka  thirteen  years  ago,  in  the  days  when 

xi 


xii  INTRODUCTION 

Behd'u'llah  himself   still  dwelt  amongst  man- 
kind. 

To  the  study  of  the  Babi  religion  I  was 
irresistibly  attracted,  even  before  I  undertook 
my  journey  to  Persia  in  1887-88,  by  the  vivid 
and  masterly  narrative  of  its  birth  and  baptism 
of  blood  contained  in  the  Comte  de  Gobi- 
neau's  Religions  et  Philosophies  dans  I '  Asie 
Centrale — a  narrative  which  no  one  interested 
in  the  Babi  (or,  if  the  term  be  preferred, 
Beha'i)  faith,  or  indeed  in  the  history  of  relig- 
ion in  general,  should  on  any  account  omit  to 
read  with  careful  attention.  My  enthusiasm 
was  still  further  increased  by  what  I  saw  of 
the  Babis  in  Persia,  and  by  my  subsequent 
visits  to  Beha'u'llah  at  'Akka  and  to  his  rival, 
Subh-i-Ezel,  at  Famagusta  in  Cyprus.  It 
was  under  the  influence  of  this  enthusiasm 
that  I  penned  the  Introduction  (several  times 
cited  by  Mr.  Phelps  in  the  following  pages)  to 
my  translation  of  the  Traveller  s  Narrative, 
a  book  which  has  been  much  more  eagerly 
and  widely  read  in  America  than  in  this  coun- 
try, where,  at  the  time  of  its  publication,  the 
very  name  of  the  Babis,  now  grown  familiar 
even  to  readers  of  the  daily  press,  was  hardly 
known  to  the  general  public.  This  enthu- 
siasm, condoned,  if  not  shared,  by  many  kindly 


INTRODUCTION  xiii 

critics  and  reviewers,  exposed  me  to  a  some- 
what savage  attack  in  the  Oxford  Magazine, 
an  attack  concluding  with  the  assertion  that 
my  Introduction  displayed  "  a  personal  atti- 
tude almost  inconceivable  in  a  rational  Euro- 
pean, and  a  style  unpardonable  in  a  University 
teacher."1 

1  The  review  in  question  appeared  in  the  Oxford  Magazine  of  May 
25,  1892,  p.  394.  Amongst  many  other  egregious  observations,  the 
reviewer,  "  speaking  candidly  as  a  layman,"  considers  that  "  the  his- 
tory of  a  recent  sect  which  has  affected  the  least  important  part  of 
the  Moslem  world  (nor  that  part  very  deeply)  and  is  founded  on  a 
personal  claim  which  will  not  bear  investigation  for  a  moment "  is 
"quite  unworthy  of  the  learning  and  labour  which"  (he  was  kind 
enough  to  say)  "the  author  has  brought  to  bear  upon  it";  while,  in  the 
closing  sentence,  he  "  records  his  belief  that  the  prominence  given  to 
the  '  Bab '  in  this  book  is  an  absurd  violation  of  historical  perspec- 
tive ;  and  the  translation  of  the  Traveller 's  Narrative  a  waste  of  the 
powers  and  opportunities  of  a  Persian  scholar." 

I  am  well  aware  that  it  is  generally  considered  undignified  and 
improper  for  an  author  to  take  any  notice  of  his  critics,  or  even 
to  admit  that  their  strictures  have  caused  him  more  than  a  moment- 
ary vexation  ;  and  towards  the  more  irresponsible  reviewers  of  jour- 
nals which  do  not  profess  to  represent  the  opinions  of  a  cultivated 
circle  such  indifference  is  undoubtedly  the  correct  attitude.  But  the 
Oxford  Magazine — at  any  rate  outside  Oxford — is  supposed  to  be 
a  serious  exponent  of  the  ideas  and  judgments  of  that  University  ; 
and  one  has  the  right  to  expect  that  a  work  treating  of  an  Oriental 
religious  movement  shall  not  be  judged  by  one  who,  however  great  an 
authority  he  may  be  on  classical  archaeology,  knows  so  little  even  of 
Islam  that  he  can  speak  of  the  originator  of  the  Wahhabi  movement 
as  "  Wahhab  "  (and  even  this  he  incorrectly  writes,  "  Wahab  ")  ;  a 
blunder  comparable  to  that  of  the  Turkish  journalist  who,  desirous 
of  making  display  of  his  proficiency  in  French,  employed  the 
remarkable  word  "  top  jet"  (hardly  recognised  as  standing  for 
"  numfro  d'objet"}  in  the  sense  of  "catalogue  number";  or 


xiv  INTRODUCTION 

Increasing  age  and  experience,  (more  's  the 
pity !)  are  apt  enough,  even  without  the  assist- 
ance of  the  Oxford  Magazine,  to  modify  our 
enthusiasms ;  but  in  this  case  at  least  time  has 
so  far  vindicated  my  judgment  against  that  of 
my  Oxford  reviewer  that  he  could  scarcely 
now  maintain,  as  he  formerly  asserted,  that 
the  Babi  religion  "  had  affected  the  least  im- 
portant part  of  the  Moslem  world,  and  that 
not  deeply."  Every  one  who  is  in  the  slight- 
est degree  conversant  with  the  actual  state  of 
things  in  Persia  now  recognises  that  the  num- 
ber and  influence  of  the  Babis  in  that  country 
is  immensely  greater  than  it  was  fifteen  years 
ago,  and  the  conviction  which  I  heard  contin- 
ually expressed  this  year  in  Babi  circles  at  Cairo, 
that  in  the  course  of  a  very  short  time  their 
religion  would  reign  paramount  in  their  own 
country,  and  break  down  once  and  for  all  the 
power  of  the  Shi'ite  Muhammadan  mujtahids 
and  mullds,  is  seriously  discussed  as  a  possi- 
bility by  European  diplomatists  and  consular 
officers. 

But  without  doubt  the  most  remarkable  tri- 

of  the  English  bard  who  talks  of  "Abdul  the  Damned."  The 
veriest  tyro  in  Arabic  would  know  that  only  God  could  be  spoken  of 
as  al-Wahhab,  "  the  All-Giver,"  and  that  'Abd  (servant)  must  stand 
before  it  to  make  it  a  possible  name  for  a  man — 'Abdu'l-Wahhab, 
"  the  Servant  of  the  All-Giver." 


INTRODUCTION  xv 

umph  of  the  Beha"'i  religion  (for  the  older  Babi 
doctrine  out  of  which  this  has  grown,  now  pre- 
served in  its  primitive  form  only  amongst  the 
followers  of  Subh-i-Ezel,  has  been  little  studied 
or  appreciated  across  the  Atlantic)  is  the  mar- 
vellous success  achieved  in  recent  years  by  its 
missionaries  in  the  United  States  of  America, 
where,  as  I  understand,  the  number  of  believers 
may  now  be  counted  by  thousands,  not  con- 
fined to  one  State  or  city,  but  represented  in 
almost  all  the  more  important  towns.  Once 
again  in  the  world's  history  has  the  East  vindi- 
cated her  claim  to  teach  religion  to  the  West, 
and  to  hold  in  the  Spiritual  World  that  pre- 
eminence which  the  Western  nations  hold  in 
the  Material. 

I  have  often  heard  wonder  expressed  by 
Christian  ministers  at  the  extraordinary  suc- 
cess of  Babi  missionaries,  as  contrasted  with 
the  almost  complete  failure  of  their  own. 
"  How  is  it,"  they  say,  "  that  the  Christian 
Doctrine,  the  highest  and  noblest  which  the 
world  has  ever  known,  though  supported  by  all 
the  resources  of  Western  civilisation,  can  only 
count  its  converts  in  Muhammadan  lands  by 
twos  and  threes,  while  Babiism  can  reckon 
them  by  thousands?"  The  answer,  to  my 
mind,  is  plain  as  the  sun  at  midday.  Western 


xvi  INTRODUCTION 

Christianity,  save  in  the  rarest  cases,  is  more 
Western  than  Christian,  more  racial  than  re- 
ligious ;  and,  by  dallying  with  doctrines  plainly 
incompatible  with  the  obvious  meaning  of  its 
Founder's  words,  such  as  the  theories  of  "racial 
supremacy,"  "  imperial  destiny,"  "  survival  of 
the  fittest,"  and  the  like,  grows  steadily  more 
rather  than  less  material.  Did  Christ  belong 
to  a  "  dominant  race,"  or  even  to  a  European 
or  "  white  "  race  ?  Nay,  the  "  dominant  race  " 
was  represented  by  Pontius  Pilate,  the  gov- 
ernor, who  was  compelled  to  abandon  his 
personal  leanings  towards  clemency  under 
constraint  of  "  political  necessities  "  arising  out 
of  Rome's  "  imperial  destiny."  Did  Christ 
wish  to  encourage  the  racial  pride  of  the  Jews 
when  He  told  them  that  God  was  "  able  of 
these  stones  to  raise  up  children  unto  Abra- 
ham "  ?  or  did  He  seek  to  emphasise  the 
strength  of  blood-relationship  when  He  de- 
clared that  "  whosoever  shall  do  the  will  of 
my  Father  which  is  in  heaven,  the  same  is  my 
brother,  and  sister,  and  mother "  ?  Who  of- 
fered Him  "  all  the  kingdoms  of  the  world,  and 
the  glory  of  them,"  and  how  was  that  offer 
received  ?  Was  it  the  proud  in  spirit  to  whom 
He  promised  the  kingdom  of  heaven  ?  or  those 
who  said  unto  Him  :  "  Lord,  Lord,"  and  prophe- 


INTRODUCTION  xvii 

sied  in  His  name  ?  Or,  to  pass  to  the  teach- 
ings of  His  apostles,  did  Paul  declare  that 
there  was  a  wide  difference  between  the  Jew 
and  the  Greek  ?  Was  it  he  who  proclaimed 
that  "  East  is  East  and  West  is  West,  and 
never  the  twain  shall  meet "  ?  Or  did  he  assert 
with  the  Darwinians  that  "  God  hath  chosen 
the  mighty  things  of  the  world  to  confound 
the  things  which  are  weak  "  ? 

I  am  not  here  arguing  that  the  Christian  re- 
ligion is  true,  but  merely  that  it  is  in  manifest 
conflict  with  several  other  theories  of  life  which 
practically  regulate  the  coaduct  of  all  States 
and  most  individuals  in  the  Western  world,  a 
world  which,  on  the  whole,  judges  of  all  things, 
including  religions,  mainly  by  material,  or,  to 
use  the  more  popular  term,  "  practical "  stand- 
ards. Mr.  Phelps  goes,  perhaps,  rather  too 
far  when  he  says  (p.  252  infra)  that  "  God  and 
religion  are  but  names  and  shadows  to  the 
Western  world,"  and  I  would  even  hesitate  to 
assert  that  anything  equal  to  the  rare  and 
beautiful  types  of  Christian  character  occa- 
sionally met  with  can  be  produced  by  any 
other  religion  or  philosophy ;  but  that  ideas 
about  the  Unseen  Spiritual  World  count  for 
much  more,  and  material  standards  and  quali- 
ties for  much  less,  in  Asia  than  in  the  West, 


xviii  INTRODUCTION 

is  to  me  quite  certain.  Even  Muhammadan- 
ism,  though  in  theory  more  exclusive  than 
Christianity  (since  it  is  almost  inextricably  as- 
sociated with  a  recognition  of  the  superiority 
of  the  Arabian  race  and  language  over  all 
other  peoples  and  tongues)  is  in  practice  much 
less  so.  To  give  one  instance  only  ;  the  Asi- 
atic, no  less  than  the  European  or  American, 
looks  down  on  the  African  negro  as  vastly  in- 
ferior to  himself,  and  has  the  same  aversion 
towards  his  physical  attributes ;  yet  the  negro 
Muhammadan  enjoys  a  far  better  social  posi- 
tion amongst  his  co-religionists  in  the  East 
than  does  his  Christian  kinsman  in  the  West. 
He  is  not  even  debarred  from  intermarriage 
with  his  fellow-believers  of  the  superior  race, 
much  less  from  sitting  at  meat  with  them  or 
mixing  in  their  society ;  whilst  many  even  of 
the  most  excellent  and  earnest  Christian  mis- 
sionaries— not  to  speak  of  laymen — whom  Eu- 
rope and  America  send  to  Asia  and  Africa 
would  be  far  less  shocked  at  the  idea  of  receiv- 
ing on  terms  of  intimacy  in  their  house  or  at 
their  table  a  white-skinned  atheist  than  a  dark- 
skinned  believer.  The  dark-skinned  races  to 
whom  the  Christian  missionaries  go  are  not 
fools,  and  have  no  object  in  practising  that 
curious  self-deception  wherewith  so  many  ex- 


INTRODUCTION  xix 

cellent  and  well-meaning  European  and  Ameri- 
can Christians  blind  themselves  to  the  obvious 
fact  that  they  attach  much  more  importance  to 
race  than  religion ;  they  clearly  see  the  incon- 
sistency of  those  who,  while  professing  to  be- 
lieve that  the  God  they  worship  incarnated 
Himself  in  the  form  of  an  Asiatic  man, — for 
this  is  what  it  comes  to, — do  nevertheless  ha- 
bitually and  almost  instinctively  express,  both 
in  speech  and  action,  contempt  for  the  "  native" 
of  Asia.  Yet  surely  some  sentiment  surrounds, 
even  to  the  least  imaginative,  the  tenement, 
were  it  the  humblest,  which  has  been  inhabited 
by  one  we  love. 

There  is,  of  course,  another  factor  in  the 
success  of  the  Babi  propagandist,  as  compared 
with  the  Christian  missionary,  in  the  conver- 
sion of  Muhammadans  to  his  faith  :  namely, 
that  the  former  admits,  while  the  latter  re- 
jects, the  divine  inspiration  of  the  Qur'an 
and  the  prophetic  function  of  Muhammad. 
The  Christian  missionary  must  begin  by  at- 
tacking, explicitly  or  by  implication,  both  these 
beliefs ;  too  often  forgetting  that  if  (as  hap- 
pens but  rarely)  he  succeeds  in  destroying 
them,  he  destroys  with  them  that  recognition  of 
former  prophetic  dispensations  (including  the 
Jewish  and  the  Christian)  which  Muhammad 


xx  INTRODUCTION 

and  the  Qur'an  proclaim,  and  converts  his 
Muslim  antagonist  not  to  Christianity  but  to 
Scepticism  or  Atheism.  What  indeed  could 
be  more  illogical  on  the  part  of  Christian  mis- 
sionaries to  Muhammadan  lands  than  to  de- 
vote much  time  and  labour  to  the  composition 
of  controversial  works  which  endeavour  to 
prove,  in  one  and  the  same  breath,  first,  that 
the  Qur'an  is  a  lying  imposture,  and,  secondly, 
that  it  bears  witness  to  the  truth  of  Christ's 
mission,  as  though  any  value  attached  to  the 
testimony  of  one  proved  a  liar  !  The  Babi 
(or  Beha'i)  propagandist,  on  the  other  hand, 
admits  that  Muhammad  was  the  Prophet  of 
God  and  that  the  Qur'an  is  the  Word  of  God, 
denies  nothing  but  their  finality,  and  does 
not  discredit  his  own  witness  when  he  draws 
from  that  source  arguments  to  prove  his 
faith. 

To  the  Western  observer,  however,  it  is  the 
complete  sincerity  of  the  Babis,  their  fearless 
disregard  of  death  and  torture  undergone  for 
the  sake  of  their  religion,  their  certain  convic- 
tion as  to  the  truth  of  their  faith,  their  gener- 
ally admirable  conduct  towards  mankind,  and 
especially  towards  their  fellow-believers,  which 
constitute  their  strongest  claim  on  his  atten- 
tion. Their  doctrine,  as  even  Mr.  Phelps  ad- 


INTRODUCTION  xxi 

mits  (p.  144  infra),  is  at  most  a  new  synthesis 
of  old  ideas ;  ideas  with  which  the  Eastern 
mind  has  for  centuries  been  familiar,  and  which 
have  ere  now,  as  I  think,  been  more  clearly 
and  logically  systematised  by  older  schools  of 
thought,  though  perhaps  without  a  certain 
tincture  of  modern  Western  notions  (or  more 
correctly,  perhaps,  of  modern  Western  termin- 
ology) which  is  perceptible  in  these  pages. 
At  every  turn  we  are  face  to  face  with  some 
familiar  echo  of  a  past  more  or  less  remote : 
now  of  the  Manichaeans  (as  on  p.  85),  now  of 
the  Isma'ili  propagandists  (as  on  p.  154),  now 
of  the  early  Sufis  (as  on  p.  233).  Here  we  are 
reminded  of  a  line  of  Sa'di  (p.  132),  there,  of 
Jalalu'd-Din  Rumi  (pp.  135  and  226),  there,  of 
Faridu'd-Din  'Attar  (pp.  174  and  180),  there, 
of  Shams-i-Tabriz  (pp.  224  and  255),  there,  of 
Hafiz  (p.  227).  Nothing  more  strongly  testifies 
to  the  fidelity  of  Mr.  Phelps's  presentation  of  his 
subject  than  the  clearness  of  these  echoes  from 
a  literature  with  which,  to  the  best  of  my 
knowledge,  he  is  unacquainted:  Throughout 
his  book  the  voice  is  Persian,  though  the 
words  are  English. 

So  far  I  am  at  one  with  the  author  as  to  the 
weakening  hold  of  the  Christian  idea  on  the 
Western  nations,  the  increasing  materialism 


xxii  INTRODUCTION 

of  their  ethical,  social,  and  political  stand- 
ards, and  the  need  of  some  fresh  spiritual 
impulse  amongst  them.  Such  impulse,  Mr. 
Phelps  is  disposed  to  think,  if  I  understand 
him  aright,  may  be  supplied  by  the  teachings 
of  Beha'u'llah  and  his  son  and  spiritual  suc- 
cessor, 'Abbas  Effendi.  Here,  I  confess,  so 
far,  at  least,  as  the  West  is  concerned,  I  am 
much  more  doubtful.  The  system  in  question 
appears  to  me  to  contain  enough  of  the  mys- 
terious and  the  transcendental  to  make  its 
intellectual  acceptance  at  least  as  difficult  as 
the  theology  of  most  Christian  churches  to 
the  European  sceptic ;  and  not  enough  assur- 
ance of  personal  immortality  to  satisfy  such 
Western  minds  as  are  repelled  by  the  barren 
and  jejune  ethical  systems  of  agnostics,  posi- 
tivists,  and  humanitarians,  who  would  give  us 
rules  to  regulate  a  life  which  they  have  ren- 
dered meaningless.  Mr.  Phelps  emphasises  the 
high  ethical  standard  inculcated  by  Beha'u'llah 
and  'Abbas  Effendi  on  their  followers,  and  ad- 
mires, as  all  who  have  associated  on  terms  of 
intimacy  with  the  Babis  (or  Behd'is)  must  ad- 
mire, the  strong  influence  which  this  standard 
actually  exerts  on  their  conduct.  Here  again 
I  am  entirely  with  him,  for,  though  I  do  not 
admit  that  the  Beha'i  or  any  other  religion 


INTRODUCTION  xxiii 

can  supply  a  rule  of  life  higher  than  that 
which  Christ  has  given  us,  I  freely  allow  that 
the  average  Babi  or  Beha'i  is  very  much  more 
consistent  than  the  average  Christian.  But  in 
making  such  comparison  it  must  be  remem- 
bered that  the  Beha'i  religion  enjoys  two  great 
advantages,  so  far  as  this  point  of  view  is 
concerned,  over  Christianity,  Muhammadan- 
ism,  or  any  other  of  the  older  world-religions  : 
namely,  its  freedom  from  those  lukewarm  ad- 
herents who  are  born,  or  gravitate  from  mere 
indifference,  into  whatever  established  faith 
dominates  their  environment,  and  its  freedom 
from  the  power,  and  hence  from  the  temptation, 
to  persecute.  Almost  every  Babi  or  Beha'i  is 
in  earnest  because  still,  little  more  than  half  a 
century  after  the  Bab's  martyrdom,  the  number 
of  those  born  into  this  faith  is  less  than  the  num- 
ber of  those  who  have  voluntarily  and  deliber- 
ately adopted  it ;  while  the  great  majority  of 
Jews,  Christians,  and  Muhammadans  are  what 
they  are  simply  by  reason  of  the  circumstances 
of  their  birth.  And  though  Mr.  Phelps  (pp. 
xxxvii  and  154-155)  insists  strongly  on  the  tol- 
erance of  the  new  faith  as  at  present  formulated 
(for  the  early  Ba"bis  were  frankly  intolerant, 
especially  towards  their  Shi'ite  persecutors,  as 
most  abundantly  appears  from  the  Persian 


xxiv  INTRODUCTION 

Baydn,  written  by  the  Ba*b,  and  from  the  history 
composed  by  Hajji  Mirza  Jam,  his  contempo- 
rary disciple),  I  cannot  wholly  share  his  confi- 
dence as  to  how  the  Beha'is  would  treat  either 
the  Shi'ite  Muhammadans,  the  Sufis,  or  the 
Ezelis  (against  all  of  whom  they  have,  for  dif- 
ferent reasons,  a  special  grudge)  if  they  should 
one  day,  as  is  within  the  range  of  possibility, 
become  paramount  in  Persia.  Towards  other 
religions,  especially  Christianity,  they  would, 
I  believe,  be  more  tolerant  than  are  the  Mu- 
hammadans, not  because  they  are  at  all  more 
disposed  than  the  latter  to  be  converted  by 
them,  but  because  they  regard  them  as  afford- 
ing material  more  apt  for  their  own  endeav- 
ours to  proselytise.  But  though,  in  the  event 
of  their  succeeding  in  making  their  religion 
dominant  in  Persia,  they,  might,  as  I  think, 
prove  scarcely  more  tolerant  than  the  present 
mujtahids  and  mullds,  especially  in  the  particu- 
lar cases  above  indicated,  they  would,  I  am 
convinced,  prove  infinitely  more  progressive, 
and  Persia  as  a  country  might  not  improbably 
gain  enormously  both  in  wealth  and  power  by 
the  change. 

There  are  many  other  points  raised  by  Mr. 
Phelps's  interesting  pages  on  which  I  should 
like  to  touch,  but  which  the  limits  assigned 


INTRODUCTION  Xxv 

to  me  compel  me  to  leave  unnoticed.  He  has 
done  more  than  collect,  arrange,  and  interpret 
the  philosophical  and  ethical  ideas  of  the  Be- 
ha'i  Babis ;  he  has  in  many  cases  educed 
from  their  leaders,  by  his  own  patient  enquiries, 
doctrines  now  probably  for  the  first  time  form- 
ulated by  them  in  writing.  Three  observations 
made  amongst  the  Babis  in  Persia  caused  me 
great  surprise,  being  quite  contrary  to  my  pre- 
conceptions, though  perhaps  natural  enough 
in  the  light  of  the  comparative  history  of  re- 
ligions. The  first  was  the  generally  prevail- 1 
ing  uncertainty  as  to  the  authorship  of  many 
of  their  own  religious  books,  especially  those 
of  the  earlier  period  (from  the  Manifestation  of 
the  Bab  in  1844  till  the  Manifestation  of  Be- 
ha'u'llah  about  1863),  or,  in  other  words,  the 
complete  absence  of  a  Canon  of  Scripture. 
The  second  was  the  varying  and  unfixed  char-j 
acter  of  their  doctrine  on  many  points  (such  as 
the  Immortality  of  the  Soul)  which  we  should 
deem  of  capital  importance.  The  third  was  \ 
their  readiness  to  ignore  or  suppress  facts, 
writings,  or  views  (undoubtedly  historical) 
which  they  regarded  as  useless  or  hurtful  to 
their  present  aims.  The  only  essentials  in 
Beha  i  eyes  are  the  love  of  Beha  u'llah  and  his 
accredited  successor,  the  belief  in  their  Divine 


xxvi  INTRODUCTION 

character,  and  the  eager  desire  to  hearken 
to  the  reading  of  their  words,  contained  in 
countless  epistles  or  "  tablets  "  (alwdti),  which 
are  for  the  most  part  rhapsodies  interspersed 
with  ethical  maxims,  most  rarely  touching  on 
questions  of  Metaphysics,  Ontology,  or  Eschat- 
ology.  This  (which  had  also,  as  I  found, 
struck  Mr.  Phelps,  who,  like  myself,  was 
chiefly  anxious  to  learn  how  the  new  religion 
dealt  with  the  subjects  last  mentioned)  is,  I 
fancy,  part  of  a  deliberate  purpose  on  the  part 
of  Beha  u'llah  and  'Abbas  Effendi  to  discour- 
age that  essentially  Persian  passion  for  specu- 
lative Metaphysics  which  threatened,  especially 
during  the  two  or  three  years  succeeding  the 
Bab's  martyrdom  (1850-1853),  to  destroy  all 
order  and  discipline  in  the  young  church  by 
suffering  each  member  to  become  a  law  unto 
himself,  and  by  producing  as  many  "  Manifesta- 
tions "  as  there  were  Babis. 

In  the  study  of  a  religion  we  may,  according 
to  our  standpoint,  look  chiefly  either  at  the 
Process  by  which  it  was  formed  or  the  Result  at 
which  it  arrives,  and  these  two  points  of  view 
differ  as  widely  as  Embryology  differs  from 
Ethics.  Mr.  Phelps  has  written  chiefly  from 
the  latter  point  of  view,  while  I  have  perhaps 
inclined  to  the  former.  Some  time  ago  I  had 


INTRODUCTION  xxvii 

the  pleasure  of  meeting  an  English  diplomatist 
freshly  returned  from  Persia,  who  had  held 
repeated  and  intimate  conversations  with  many 
of  the  Persian  Babis,  and  who  possessed  an 
insight  into  the  Persian  mind  which  I  have 
hardly  seen  equalled  in  my  experience,  save, 
perhaps,  by  that  displayed  by  the  late  Comte 
de  Gobineau  in  his  Religions  et  Philosophies 
dans  I'Asie  Centrale,  to  which  I  have  already 
had  occasion  to  refer  in  this  Introduction. 
Three  of  his  remarks,  especially,  have  re- 
mained in  my  memory,  and  since  they  bear 
on  matters  discussed  in  this  Introduction,  I 
may  perhaps  be  permitted  to  conclude  with 
them,  since  to  me  they  have  afforded  much 
food  for  reflection. 

Speaking  first  of  my  own  writings  about  the 
Babis,  especially  my  translation  of  the  New 
History,  he  observed  that  several  of  his  Ba*bi 
friends  greatly  disliked  my  attempts  to  trace 
the  evolution  of  Babi  doctrine  from  that  of 
the  Shi'a  sect  of  Muhammadans,  through  that 
of  the  Shaykhi  school  (in  which  the  Bab  and 
many  of  his  earliest  disciples  were  educated), 
to  the  forms  which  it  successively  assumed  in 
the  hands  of  the  Bab  and  his  followers.  "  They 
regard  you,"  he  concluded,  "as  one  who,  hav- 
ing before  his  eyes  a  beautiful  flower,  is  not 


xxviii  INTRODUCTION 

content  to  enjoy  its  beauty  and  fragrance,  but 
must  needs  grub  at  its  roots  to  ascertain  from 
what  foul  manure  it  derived  its  sustenance. 
As  for  the  History  of  Hajji  Mirza  Jam,  which 
you  regard  as  of  such  incomparable  interest 
on  account  of  the  light  which  it  throws  on  va- 
rious conflicting  tendencies  and  rash  deeds  and 
doctrines  which  agitated  the  young  Babi  church, 
I  do  not  doubt,  from  what  they  said,  that  they 
would,  if  possible,  compass  the  destruction  of 
the  one  surviving  copy  of  the  book,  to  which, 
unfortunately  as  they  consider,  you  obtained 


access." 


Speaking  next  of  my  visits  to  Subh-i-Ezel, 
and  my  endeavours  fairly  to  state  and  fully  to 
discuss  his  version  of  the  schism  which  first 
rent  asunder  the  Babi  church  (since  Beha'- 
u'llah's  death  again  divided  by  another  schism, 
to  which  Mr.  Phelps  briefly  alludes  on  pp.  80- 
82  infra),  he  remarked  :  "  The  question  here 
was  not  a  mere  question  of  historical  rights  or 
documentary  evidence,  but  the  much  greater 
question  as  to  whether  Babiism  was  to  become 
an  independent  world-religion,  or  remain  a 
mere  sect  of  Islam.  In  the  struggle  between 
Subh-i-Ezel  and  Beha'u'llah  we  see  a  repeti- 
tion of  the  similar  conflict  which  took  place  in 
the  early  Christian  Church  between  Peter  and 


INTRODUCTION  xxix 

Paul.  The  former  was  in  closer  personal 
relations  with  Christ  than  the  latter;  but 
it  is  owing  to  the  victory  of  the  latter  that 
Christianity  is  now  the  religion  of  the  civilised 
West,  instead  of  being  an  obscure  sect  of 
Judaism." 

Lastly,  replying  to  an  expression  of  wonder 
on  my  part  that,  with  no  fixed  or  prominent 
idea  of  personal  immortality,  or  of  rewards  in 
a  future  life,  the  Babis  should,  with  hardly  a 
single  exception,  meet  the  martyr's  death,  when 
occasion  arose,  not  merely  with  equanimity, 
but  with  exultation,  he  said :  "  Is  it  possible 
for  you  to  wonder  at  this  ?  If  so,  you  must 
surely  have  lost  touch  with  the  Persian  mind, 
and  have  forgotten  what  is  meant  in  its  language 
of  metaphor  by  '  the  Loved  One,'  '  the  Wine,' 
'the  Cup-bearer,'  and  'Intoxication."  And 
even  as  he  spoke  a  dimness  cleared,  as  it  were, 
from  my  mental  vision,  nurtured  latterly  too 
much  on  dead  Persian  books  and  too  little  on 
the  words  of  living  Persian  men,  and  I  seemed 
to  see  (and  to  understand  in  the  seeing)  Sulay- 
man  KMn,  one  of  the  Ba*bi  martyrs  of  1852, 
as,  pierced  with  deep  wounds,  in  each  of  which 
burned  a  lighted  wick,  he  hastened,  as  a  bride- 
groom to  his  bride,  to  the  place  of  execution, 
singing  with  exultation  : 


xxx  INTRODUCTION 

"  Yak  dast  jdm-i-bdda,  wa  yak  dast  zulf-i-  Ydr — 
Raqsi chuntn  miydna-i-mayddnam  drztist.'" 

"Grasping  in  one  hand  the  Wine-cup,  clinging  to  my 

Darling's  hair, 
Gaily  dancing,  thus  would  I  confront  the  scaffold  in 

the  square." 

E.  G.  BROWNE. 

CAMBRIDGE,  Sept.  27,  1903, 


INTRODUCTORY 

rthe  student  of  the  development  of  hu- 
man thought,  there  is  probably  not  in  the 
world  to-day  another  place  so  interesting  as  the 
small  city  of  Akka  in  northern  Palestine  ;  for 
there  may  be  investigated,  still  in  its  youth 
and  under  the  fostering  care  of  one  of  its 
founders,  a  religious  faith  which  gives  promise 
of  becoming,  at  no  very  distant  time,  one  of 
the  recognised  great  religions  of  the  world. 
Whatever  we  may  think  of  the  pretensions 
which  it  makes  to  divine  origin,  whatever  our 
opinion  as  to  the  validity  of  the  system  of 
morals  and  social  ethics  which  it  advocates,  or 
of  the  truth  or  error  of  the  psychological  and 
philosophical  views  which  it  advances,  we  can 
hardly  doubt  that  we  are  here  in  the  presence 
of  a  great  force,  destined  to  have  a  far-reach- 
ing influence  upon  the  thought  and  lives  of 
men. 

Fascinating  indeed  are  those  mysterious  and 
mighty  movements  which,  now  and  again,  with 
a  certain  rhythmic  sequence  and  regularity, 

XXXI 


xxxii  INTRODUCTION 

have  from  the  earliest  days  swept  over  the 
earth,  revivifying  spiritual  life,  changing  indi- 
vidual habits  and  social  customs,  and,  during 
many  succeeding  centuries,  moulding  the  lives 
of  vast  masses  of  mankind.  A  Confucius,  a 
Zoroaster,  a  Buddha,  a  Christ,  a  Mahomet,  is 
born  as  other  men,  lives  the  ordinary  span  of 
human  life,  and  dies  as  others,  but  by  his  brief 
presence  the  face  of  the  world  is  changed. 
What  is  the  character,  what  are  the  daily  lives, 
of  those  remarkable  beings  who  have  such 
unlimited  influence  over  their  fellow-men  as 
the  founders  of  religions  ?  How  do  such  men 
act,  how  do  they  speak,  what  do  they  teach  ? 
What  is  the  apparent  nature  of  the  bond  which 
unites  to  them  and  to  each  other  the  men  about 
them  who  play  the  important  parts  in  these 
history-making  epochs  ? 

There  are  no  questions  of  greater  human 
interest  than  these.  If  we  have  here  before 
us,  subject  to  our  inspection,  inviting  our  in- 
vestigations, and  ready  to  reply  to  our  ques- 
tions, one  who,  there  is  reason  to  believe,  may 
even  possibly  be  such  a  man  —  if,  moreover, 
this  man  advances  a  philosophy  new  to  us, 
which  assumes  to  illumine  the  ever-baffling 
mystery  of  existence  and  is  not  without  per- 
suasive force,  it  would  be  passing  strange  if  we 


INTRODUCTION  xxxiii 

should  let  go  by  the  opportunity  afforded  by 
his  presence  of  studying  his  life  and  character 
and  weighing  carefully  his  words. 

It  is  considerations  of  this  sort  which,  as  it 
seems  to  me,  now  invite  our  attention  to  Akka. 
The  interest  which  centres  in  this  city  arises 
from  the  fact  that  here  have  lived  for  upwards 
of  thirty-four  years  the  leaders  of  the  religion 
of  Babism,  or  Beha'ism,  natives  of  Persia,  who 
are  suffering  exile  and  imprisonment  because 
of  their  religious  innovations.  This  movement 
was  inaugurated  in  Persia  in  1844  by  one  Ali 
Mohammed,  a  youth  of  twenty-five  years,  who 
in  that  year  announced  himself  to  be  the 
"  Bab "  (Gate),  a  term  familiar  to  Moslems, 
and  by  which  is  understood  an  avenue  for  the 
transmission  to  men  of  messages  from  a  super- 
human source.  As  expressed  by  one  of  his 
followers,  Ali  Mohammed  meant  by  this  term 
"  that  he  was  the  channel  of  grace  from  some 
great  Person  still  behind  the  veil  of  glory,  who 
was  the  possessor  of  countless  and  boundless 
perfections,  by  whose  will  he  moved  and  to  the 
bond  of  whose  love  he  clung." 

The  mission  which  Ali  Mohammed  asserted 
for  himself  was  the  inauguration  of  a  new 
Divine  Dispensation  which  should  be  for 
mankind  a  revelation  of  the  Divine  Will  and 


xxxiv  INTRODUCTION 

should  result  in  reforming  the  beliefs  and  lives 
of  mankind  ;  in  which  dispensation  he  was  but 
the  forerunner  preparing  the  way  for  one 
greater  than  he,  who  would  be  the  direct 
Manifestation  of  God  —  who  would,  when  he 
came,  fully  reveal  the  Divine  message,  and  to 
whom  all  that  he  (the  Bab)  said  was  to  be 
regarded  as  subject  and  subordinate. 

Ali  Mohammed  supported  his  claims  by 
passages  from  the  scriptures,  and  by  the 
traditions  of  the  Moslem  Church,  which  he 
interpreted  as  forecasting  the  appearance  of  a 
Divine  Messenger  at  the  very  time  when  he 
himself  had  announced  his  mission,  but  chiefly 
by  the  eloquent  and  elaborate  disquisitions 
which  ever  flowed  from  his  lips,  seemingly  inex- 
haustible in  volume  and  fertility  of  reasoning. 
Whether  because  of  the  validity  of  his  appeal 
to  scripture  and  tradition,  the  cogency  of  his 
reasoning,  the  force  of  his  eloquence,  or  be- 
cause of  his  spiritual  power,  all  of  which  re- 
sources his  followers  unite  in  ascribing  to  him 
in  a  high  degree,  Ali  Mohammed  found  many 
to  accept  him.  Zealous  missionaries  went  out 
from  him  through  all  Persia,  and  his  following 
rapidly  became  considerable.  The  Moslem 
priesthood,  apprehensive  for  their  influence, 
united  to  repress  by  force  the  rising  tide  of  the 


INTRODUCTION  xxxv 

new  faith.  An  era  of  bloody  and  relentless 
persecution  followed,  which  has  not,  perhaps, 
been  paralleled  in  history.  Singly,  and  by 
hundreds,  the  Babis  were  hunted  down  and 
slaughtered.  One's  heart  thrills  with  emotion, 
one's  conception  of  the  noble  possibilities  of 
human  nature  expands  as  one  reads  of  the 
splendid  and  unflinching  heroism  of  the  Babis 
in  the  cause  of  their  faith.  Such  was  their 
love  and  loyalty  to  their  leader  that  during 
the  whole  of  the  terrible  time  of  persecution 
hardly  a  single  instance  of  recantation  in  order 
to  escape  death  occurred/ though  the  oppor- 
tunity was  generally  offered.  Their  spirit  of 
absolute  and  self-forgetting  devotion  and  love 
is  well  exemplified  in  the  manner  in  which 
Mirza  Kurban  Ali,  one  of  seven  executed  to- 
gether in  Teheran  in  September,  1850,  met  his 
death.  When  he  was  brought  to  the  foot  of 
the  execution  pole,  the  headsman  raised  his 
sword  and  smote  him  from  behind.  The  blow 
only  wounded  the  old  man's  neck,  and  cast  his 
turban  upon  the  ground.  He  raised  his  head 
and  exclaimed :  "  Oh,  happy  that  intoxicated 
lover  who,  at  the  foot  of  his  Beloved,  knoweth 
not  whether  it  be  his  head  or  his  turban  which 
he  casteth." 1 

1A  Traveller's  Narrative,  by  Professor  E.  G.  Browne,  p.  214. 


xxxvi  INTRODUCTION 

The  number  of  martyrdoms  which  have 
taken  place  in  Persia  has  been  estimated  at  ten 
thousand.1  Most  of  these  occurred  during  the 
early  history  of  the  faith,  but  they  have  con- 
tinued with  diminishing  frequency,  even  down 
to  the  present  time. 

In  1850  the  Bab  himself  was  executed  at 
Tabriz.  It  had  been  expected  that  his  death 
would  check  the  spread  of  the  religion,  but  this 
expectation  was  not  realised.  The  Babis  con- 
tinued to  increase  in  numbers ;  the  persecu- 
tions became  more  intense.  In  1852  a  number 
of  the  leaders  of  the  faith  fled  from  Teheran 
to  Baghdad,  in  the  domains  of  the  Sultan  of 
Turkey.  They  remained  here  eleven  years, 
were  then  transported  by  the  Turkish  Govern- 
ment to  Adrianople,  and  five  years  later  to 
Akka. 

In  this  band  of  exiles  was  one  Mirza  Haseyn 
Ali,  belonging  to  a  Persian  family  of  distinction 
and  great  wealth,  about  thirty-five  years  of 
age  at  the  time  of  the  flight  from  Teheran. 
He  had  long  been  regarded  by  the  Babis  as 
a  leader,  and  venerated  for  his  wisdom  and 
character.  The  Bab  had  conferred  upon  him 
the  title  of  "  Beha  Ullah "  (Glory  of  God). 

1  This  estimate  is  conservative.  Many  place  the  number  at  from 
twenty  to  thirty  thousand,  and  some  even  higher. 


INTRODUCTION  xxxvii 

Soon  after  reaching  Baghdad,  Beha  Ullah 
withdrew  from  his  family  and  spent  two  years 
alone  in  the  mountains.  He  then  returned  to 
Baghdad  and  engaged  in  teaching  and  ex- 
pounding Babist  doctrines.  When  the  transfer 
of  the  exiles  from  Baghdad  was  ordered,  Beha 
Ullah  made  to  five  of  his  closest  followers  the 
declaration  that  he  himself  was  the  Manifesta- 
tion of  God  who  had  been  foretold  by  the  Bab. 
This  declaration  was  not  publicly  proclaimed 
until  some  four  or  five  years  later,  from  Adrian- 
ople.  It  was  then  accepted  with  substantial  un- 
animity by  the  Babis,  who  have  since  that  time 
generally  styled  themselves  and  been  styled  by 
others,  "  Beha'is."  Beha  Ullah  occupied  his 
remaining  years  almost  entirely  with  writing, 
and  has  left  many  voluminous  works,  none  of 
which,  with  the  exception  of  some  disconnected 
passages,  have  been  translated  into  a  Euro- 
pean language.  He  died  at  Akka  in  1892,  and 
was  succeeded,  at  his  own  designation,  by  his 
son,  Abbas  Effendi,  who  has  since  continued 
to  be  the  leader  of  the  faith.  He  is  styled 
"  Our  Master  "  and  "  Our  Lord  "  by  the  Beha'is 
(by  which  they  mean  that  he  is  a  man  who  has 
reached  the  understanding  and  knowledge  of 
God,  and,  being  illumined  by  His  wisdom,  is 
fitted  to  teach  and  lead),  and  is  regarded  by 


xxxviii  INTRODUCTION 

them  with  a  veneration  and  affection  second 
only,  if  indeed  second,  to  that  which  they  be- 
stow upon  the  memory  of  Beha  Ullah.  He 
is  classed  by  them  with  the  Bab  and  Beha 
Ullah  as  the  third  and  last  of  the  Divine  Mes- 
sengers by  whom  the  present  Dispensation  is 
introduced. 

Meanwhile  the  faith  has  shown  undiminished 
vitality  in  Persia,  where  the  number  of  its  ad- 
herents is  now  estimated  at  several  millions,1 
and  it  is  said  to  be  steadily  increasing.  Mis- 
sionaries have  also  gone  out  to  various  parts 
of  the  world,  and  the  religion  has  already  taken 
root  in  many  countries. 

While  spending  the  summer  of  1902  in  Lon- 
don, it  happened  that  through  friends  I  heard 
much  of  Beha'ism,  which  has  adherents  in  Eng- 
land, as  well  as  a  much  larger  number  in  the 
United  States.  Having  for  many  years  given 
much  attention  to  the  study  of  philosophic  and 
religious  thought,  the  subject  interested  me. 
I  took  occasion  to  read  up  the  history  of  the 
movement,  and  learned  what  I  could  of  the 

1  A  traveller  in  Persia,  recently  writing  in  the  Fortnightly  Review, 
refers  to  the  Beha'is  as  comprising  something  like  half  of  the  popula- 
tion of  that  country.  This  is  no  doubt  an  overestimate.  But,  on 
the  other  hand,  published  statistics  must  be  taken  as  erring  the  other 
way,  since  great  numbers  of  Beha'is  do  not  declare  themselves  pub- 
licly, on  account  of  the  hostility  to  which  they  would  be  exposed. 


INTRODUCTION  xxxix 

tenets  of  the  religion.  As  to  the  former,  I 
found  that,  chiefly  owing  to  the  careful  and 
extended  researches  of  Professor  Edward  G. 
Browne  of  Cambridge  University,  the  results 
of  whose  work,  so  far  as  published,  are  con- 
tained in  two  volumes  of  translations,  with  co- 
pious note's,  entitled  respectively  A  Traveller  s 
Narrative  and  The  New  History,  and  in  two 
papers  contributed  to  the  Journal  of  the  Royal] 
Asiatic  Society  for  1889,  a  full  record  of  the1' 
movement  was  easily  accessible.  To  these 
sources  I  am  chiefly  indebted  for  the  historical 
outline  which  I  have  given  above. 

It  appeared,  however,  more  difficult  to  as- 
certain what  were  the  teachings  peculiar  to  the 
faith.  I  found  much  bearing  upon  the  claims 
of  the  founders  of  the  religion  to  divine  in- 
spiration in  the  way  of  arguments  drawn  from 
the  prophecies  of  the  Mohammedan  and  other 
scriptures  and  traditions,  and  an  elaborate  code 
of  social  ethics ;  but  nothing  of  importance 
further  than  this.  It  seemed  to  me  singular 
that  a  religion  having  the  vitality  and  power  of 
assimilation  shown  by  the  history  of  Beha'ism 
should  have  no  philosophical  or  psychological 
basis  for  its  moral  precepts,  and  I  felt  a  strong 
desire  to  ascertain  by  personal  investigation 
whether  such  a  basis  did  not  exist.  I  accord- 


xl  INTRODUCTION 

ingly  made  inquiries  as  to  whether  my  pre- 
sence for  this  purpose  would  be  acceptable  at 
the  headquarters  of  the  faith,  and  after  some 
correspondence,  in  which  my  wishes  were  fur- 
thered by  friends  who  were  known  in  Akka,  I 
received  an  invitation  to  come  there.  This  I  ac- 
cordingly did,  and  spent  in  that  city  the  month 
of  December,  1 902.  This  month  was  one  of  the 
most  memorable  in  my  life  ;  for  not  only  was  I 
able  to  gain  a  satisfactory  general  view  of  this 
religion,  but  I  made  the  acquaintance  of  Abbas 
Effendi,  who  is  easily  the  most  remarkable  man 
whom  it  has  ever  been  my  fortune  to  meet. 

As  I  had  suspected  was  the  case,  I  found 
that  Beha'ism  possesses  a  system  of  philosophy 
and  psychology.  This  system  is  logical,  and 
to  many  minds  will  seem  persuasive.  It  har- 
monises in  every  respect  with  the  discoveries 
and  conclusions  of  modern  science,  and  makes 
a  strong  appeal  to  intelligent  and  reasoning 
thought.  More  even  may  be  said  than  this  ; 
for  the  conceptions  of  Beha'ism  with  regard  to 
cosmogenesis,  man  and  his  relation  to  the  uni- 
verse, bear  an  analogy  which  is  very  striking 
to  the  views  discussed  by  the  most  advanced 
thinkers  of  the  present  day,  arguing  from  scien- 
tific premises. 
]  On  its  ethical  side,  it  has  as  high  moral  stan- 


INTRODUCTION  xli 

dards  as  any  of  the  other  great  religions  ;  while 
the  social  regulations  which  it  advocates  are 
certainly  more  enlightened  than  those  which 
have  generally  been  put  forward  in  the  name 
of  religion. 

Another  characteristic  of  Beha'ism,  as  re- 
freshing and  attractive  as  it  is  striking  to  the 
mind  accustomed  to  the  dogmatic  narrowness 
of  the  modern  Christian  Church,  is  its  mar- 
vellous spirit  of  liberality.  It  recognises  every 
other  religion  as  equally  divine  in  origin  with 
itself.  It  professes  only  to  renew  the  message 
formerly  given  by  the  Divine  Messengers  who 
founded  those  religions,  and  which  has  been 
more  or  less  forgotten  by  men.  If  revelations 
have  differed  it  has  only  been  in  degree,  de- 
termined in  the  several  cases  by  the  differing 
capacities  of  men  in  different  stages  of  human 
development  to  receive  them.  No  man  is 
asked  to  desert  his  own  faith ;  but  only  to 
look  back  to  its  fountainhead  and  discern, 
through  the  mists  and  accumulations  of  time, 
the  true  spirit  of  its  founders. 

Further,  I  found  that  this  faith  does  not  ex- 
pend itself  in  beautiful  and  unfruitful  theo- 
ries, but  has  a  vital  and  effective  power  to 
mould  life  towards  the  very  highest  ideal  of 
human  character, — which  in  the  Western  world 


INTRODUCTION 

is  generally  agreed,  no  doubt,  to  be  that  of 
Jesus  of  Nazareth, — as  exemplified  by  the  life 
of  its  chief  representative  and  the  salient  char- 
acteristics of  those  of  his  followers  with  whom 
I  became  acquainted. 

That  there  was  in  the  world  a  religion  hav- 
ing this  character,  and  embodied  in  an  actual, 
living,  and  strenuous  movement,  which,  al- 
though new,  has  already  shown  great  vitality, 
power  of  aggression,  assimilation,  and  growth, 
was  to  me  a  revelation.  I  saw  at  once  that 
there  was  in  this  mere  spectacle,  which  I  had 
had  the  fortune  to  see  and  understand,  the 
potentiality  of  immense  good  to  other  nations 
of  the  world  by  impelling  a  recognition  of  the 
real  strength  and  greatness  of  the  spirit  of 
true  religion,  under  whatever  external  form  it 
may  appear,  and  stimulating  a  return  to  the 
purity  and  simplicity  which  have  characterised 
all  religions  in  their  youth.  Almost  through- 
out the  world  to-day  religion  is  stagnant  and 
faith  is  dead ;  but  here  is  a  demonstration 
that  it  is  capable  of  revival.  Such  a  spectacle 
as  the  ideal,  Christlike  life  of  Abbas  Effendi 
has  in  it  an  immense  probative  and  stimulating 
power. 

As  a  result  of  reflections  of  this  kind  came 
the  impulse  to  prepare  this  book,  in  order  to 


INTRODUCTION  xliii 

make  a  permanent  record,  available  to  oth- 
ers, of  the  things  which  I  have  observed  and 
learned.  I  shall  first  collect  my  observations 
and  the  information  I  have  received  from 
members  of  his  family  and  others  who  were 
eye-witnesses  of,  or  connected  with,  the  occur- 
rences referred  to,  bearing  upon  the  life  and 
character  of  Abbas  Effendi.  This  I  regard  as 
perhaps  the  most  important  part  of  my  present 
undertaking  :  since  nothing  could  so  well  serve 
to  make  plain  the  intended  application  of  the 
doctrines  taught,  or  could  be  so  effective  an 
incentive  to  aspiration  and  effort,  as  the  ex- 
ample of  this  life.  This  portion  of  the  book 
will  include  a  narrative  by  his  sister,  Behiah 
Khanum,  of  the  life  of  Abbas  Effendi  and 
the  fortunes  of  the  family  of  his  father,  Beha 
Ullah,  from  the  time  when  they  left  Teheran 
in  1852.  As  the  restrictions  of  Mohammedan 
social  custom,  which  the  Beha'is  in  Akka  care- 
fully observe  for  the  sake  of  peace  and  har- 
mony, prevented  me  from  meeting  this  lady 
personally,  this  narrative  was  given  by  her  in 
instalments  to  Madam  M.  A.  de  S.  Canavarro, 
who  was  in  Akka  at  the  same  time  that  I  was, 
and  by  her  repeated  to  me.  Each  instalment 
was  written  down  within  a  few  hours  after  it 
was  received  from  Behiah  Khanum. 


xliv  INTRODUCTION 

I  shall  also  say  something  as  to  the  type  of 
character  which  this  faith  tends  to  attract  and 
develop,  as  indicated  by  that  of  those  who 
compose  the  little  band  of  Beha'is  which  share 
the  exile  of  Abbas  Effendi  in  Akka. 

I  shall  next  give  an  outline  of  the  philosophy 
and  psychology  upon  which  the  ethical  injunc- 
tions of  the  religion  rest.  To  ascertain  the 
views  of  Abbas  Effendi  upon  these  matters 
(as  to  which,  as  indeed  all  others,  I  was  as- 
sured that  his  teachings  are  identical  in  every 
respect  with  those  of  Beha  Ullah)  was  the 
most  serious  portion  of  my  task  ;  such  is  the 
great  difficulty  of  grasping  the  abstract  ideas 
of  those  whose  modes  of  thought  are  so  differ- 
ent from  ours,  especially  when  expressed  in  a 
language  so  unlike  bur  own  as  the  Persian. 
Had  it  not  been  for  my  familiarity  with  Ori- 
ental philosophic  thought,  I  should  have  been 
quite  unable  to  accomplish  it.  On  this  branch 
of  the  subject  the  teachings  were  not,  for  the 
most  part,  given  to  me  in  set  discourses  ac- 
companied by  a  word-for-word  interpretation 
which  could  be  set  down  in  sequence,  as  was 
the  case  with  most  of  the  other  matter  which 
I  received  from  Abbas  Effendi,  owing  to  the 
difficulty  of  transferring  these  abstruse  ideas 
into  English  by  the  aid  of  the  interpreters 


INTRODUCTION  xlv 

available.  They  were  chiefly  imparted  in 
informal  conversations  and  as  replies  to  ques- 
tions, which  have  been  collected  and  system- 
atised. 

Next  I  shall  proceed  to  a  synopsis  of  the 
teachings  of  Beha'ism  as  to  the  conduct  of 
life,  or  its  conception  of  true  religion  as  that 
term  is  ordinarily  used  ;  and  in  order  to  give 
a  complete  view  of  the  subject,  I  shall  add  the 
leading  features  of  the  elaborate  code  of  social 
ethics  enjoined  by  the  leaders  of  the  faith. 

It  will,  of  course,  be  understood  that  I  do 
not  for  a  moment  conceive  that  I  have  arrived 
at  a  full  understanding  of  the  tenets  of  the 
religion  and  the  philosophy  underlying  it  in 
all  their  scope  and  detail.  The  time  which  I 
have  thus  far  given  to  the  investigation  is  far 
too  short  for  that ;  nor,  until  the  more  im- 
portant of  the  voluminous  writings  of  Beha 
Ullah,  and  those  of  Abbas  Effendi,  which  are 
also  considerable,  shall  have  been  accurately 
rendered  into  a  European  language,  can  we 
hope  to  have  an  exact  and  systematic  analysis 
of  it.  But  although  it  is,  of  course,  possible 
that  I  may  have  been  misled  in  some  minor 
matters  by  faulty  interpreting,  I  have  checked 
and  counterchecked  my  understanding  of  the 
statements  made  to  me  with  such  care  that 


xlvi  INTRODUCTION 

I  am  satisfied  that  in  its  essential  points  the 
presentation  which  I  shall  give  of  the  salient 
features  of  the  philosophy  and  tenets  is  sub- 
stantially correct. 

Nothing  is  quite  so  necessary  to  a  just  view 
of  Beha'ism  as  a  thorough  comprehension  of 
its  attitude  towards  other  religions.  I  have 
therefore  thought  it  advisable  to  add  a  chap- 
ter dealing  with  this  matter,  which,  in  defining 
the  relations  which  the  faith  conceives  to  exist 
between  itself  and  the  external  world,  neces- 
sarily touches  upon  its  most  intimate  concep- 
tions of  its  own  essential  nature.  For  a  correct 
understanding  of  the  entire  subject  this  is  the 
most  important  chapter  in  the  book ;  and  I 
would  advise  that  it  be  read  both  before  those 
dealing  with  philosophy  and  ethics,  and  also 
in  the  order  in  which  it  stands. 

Finally,  I  shall  assemble  a  number  of  the  dis- 
courses which  I  heard  from  Abbas  Effendi 
during  my  stay  in  Akka,  and  which  were,  with 
the  exceptions  hereafter  noted,  taken  down 
from  the  interpreter  consecutively  and  sub- 
stantially as  they  appear  here ;  and  to  these 
I  shall  add  one  or  two  other  discourses  of 
Abbas  Effendi,  and  a  few  passages  from  the 
writings  of  Beha  Ullah,  translations  of  which 
have  been  given  to  me  by  friends. 


INTRODUCTION  xlvii 

I  have  already  said  that  the  narrative  of 
Abbas  Effendi's  sister  was  given  to  me  by 
Madam  Canavarro  ;  further,  we  have  worked 
together  over  all  parts  of  the  book.  It  might 
more  properly  have  been  published  over  our 
joint  names ;  but  since  she  does  not  wish  this, 
I  am  obliged  to  content  myself  with  stating 
the  facts.  Without  her  clear  insight  and  in- 
valuable aid  it  would  never  have  reached  its 
present  form. 

I  am  aware  that  it  has  many  deficiencies, 
and  it  is  possible  that  I  have  fallen  into  some 
errors.  Such  defects  as  exist  I  hope  to  supply 
or  correct  in  a  future  edition  ;  and  I  shall  feel 
much  indebted  to  my  readers  if  they  will  call 
my  attention  to  any  which  they  may  discover, 
addressing  me  in  care  of  my  publishers. 

M.  H.  P. 

CAIRO,  March  8,  1903. 


LIFE  AND  TEACHINGS  OF 
ABBAS  EFFENDI 


CHAPTER   I 
THE   MASTER   OF   AKKA 

SMALL  as  this  world  is,  boast  as  we  may  of 
our  means  of  communication,  how  little 
we  really  know  of  other  lands  ;  how  slowly  the 
actual  thoughts,  hopes,  and  aspirations  of 
other  peoples,  the  deep  and  real  things  of 
their  lives,  reach  us,  if  they  indeed  ever  reach 
us  at  all!  We  of  the  so-called  "Christian" 
lands  think,  perhaps,  that  if  Christ  were  to 
appear  again  upon  the  earth  the  good  news 
would  burden  the  telegraph,  that  His  words 
and  daily  life  would  be  marshalled  forth  under 
double  headlines  for  our  convenient  perusal  at 
breakfast  or  on  the  rapid-transit  trains,  giving 
us  the  interesting  information  without  inter- 
rupting our  important  occupations.  Ah  no ! 


2  THE   MASTER   OF  AKKA 

We  but  deceive  ourselves.  The  Man  of  Naza- 
reth might  pursue  His  holy  life  on  the  banks 
of  the  Jordan  and  the  shores  of  Gennesaret 
for  a  generation  of  men,  but  the  faintest 
rumour  of  Him  would  not  reach  our  minis- 
ters or  our  stockbrokers,  our  churches,  or  our 
exchanges. 

Imagine  that  we  are  in  the  ancient  house  of 
the  still  more  ancient  city  of  Akka,  which  was 
for  a  month  my  home.  The  room  in  which 
we  are  faces  the  opposite  wall  of  a  narrow 
paved  street,  which  an  active  man  might  clear 
at  a  single  bound.  Above  is  the  bright  sun 
of  Palestine ;  to  the  right  a  glimpse  of  the  old 
sea-wall  and  the  blue  Mediterranean.  As  we 
sit  we  hear  a  singular  sound  rising  from  the 
pavement,  thirty  feet  below — faint  at  first,  and 
increasing.  It  is  like  the  murmur  of  human 
voices.  We  open  the  window  and  look  down. 
We  see  a  crowd  of  human  beings  with  patched 
and  tattered  garments.  Let  us  descend  to  the 
street  and  see  who  these  are. 

It  is  a  noteworthy  gathering.  Many  of 
these  men  are  blind  ;  many  more  are  pale,  ema- 
ciated, or  aged.  Some  are  on  crutches  ;  some 
are  so  feeble  that  they  can  barely  walk. 
Most  of  the  women  are  closely  veiled,  but 
enough  are  uncovered  to  cause  us  well  to  be- 


THE   MASTER   OF  AKKA  3 

lieve  that,  if  the  veils  were  lifted,  more  pain 
and  misery  would  be  seen.  Some  of  them 
carry  babes  with  pinched  and  sallow  faces. 
There  are  perhaps  a  hundred  in  this  gather- 
ing, and  besides,  many  children.  They  are 
of  all  the  races  one  meets  in  these  streets — 
Syrians,  Arabs,  Ethiopians,  and  many  others. 

These  people  are  ranged  against  the  walls 
or  seated  on  the  ground,  apparently  in  an  atti- 
tude of  expectation  ; — for  what  do  they  wait  ? 
Let  us  wait  with  them. 

We  have  not  to  wait  long.  A  door  opens 
and  a  man  comes  out.  He.  is  of  middle  stat- 
ure, strongly  built.  He  wears  flowing  light- 
coloured  robes.  On  his  head  is  a  light  buff 
fez  with  a  white  cloth  wound  about  it.  He  is 
perhaps  sixty  years  of  age.  His  long  grey 
hair  rests  on  his  shoulders.  His  forehead  is 
broad,  full,  and  high,  his  nose  slightly  aquil- 
ine, his  moustaches  and  beard,  the  latter  full 
though  not  heavy,  nearly  white.  His  eyes  are 
grey  and  blue,  large,  and  both  soft  and  pene- 
trating. His  bearing  is  simple,  but  there  is 
grace,  dignity,  and  even  majesty  about  his 
movements.  He  passes  through  the  crowd, 
and  as  he  goes  utters  words  of  salutation. 
We  do  not  understand  them,  but  we  see  the 
benignity  and  the  kindliness  of  his  counte- 


4  THE   MASTER   OF  AKKA 

nance.  He  stations  himself  at  a  narrow  angle 
of  the  street  and  motions  to  the  people  to 
come  towards  him.  They  crowd  up  a  little 
too  insistently.  He  pushes  them  gently  back 
and  lets  them  pass  him  one  by  one.  As  they 
come  they  hold  their  hands  extended.  In 
each  open  palm  he  places  some  small  coins. 
He  knows  them  all.  He  caresses  them  with 
his  hand  on  the  face,  on  the  shoulders,  on  the 
head.  Some  he  stops  and  questions.  An 
aged  negro  who  hobbles  up,  he  greets  with 
some  kindly  inquiry ;  the  old  man's  broad 
face  breaks  into  a  sunny  smile,  his  white  teeth 
glistening  against  his  ebony  skin  as  he  re- 
plies. He  stops  a  woman  with  a  babe  and 
fondly  strokes  the  child.  As  they  pass,  some 
kiss  his  hand.  To  all  he  says,  "  Marhabbah, 
marhabbah  " — "  Well  done,  well  done  ! " 

So  they  all  pass  him.  The  children  have 
been  crowding  around  him  with  extended 
hands,  but  to  them  he  has  not  given.  How- 
ever, at  the  end,  as  he  turns  to  go,  he  throws 
a  handful  of  coppers  over  his  shoulder,  for 
which  they  scramble. 

During  this  time  this  friend  of  the  poor  has 
not  been  unattended.  Several  men  wearing 
red  fezes,  and  with  earnest  and  kindly  faces, 
followed  him  from  the  house,  stood  near  him 


THE  MASTER  OF  AKKA  5 

and  aided  in  regulating  the  crowd,  and  now, 
with  reverent  manner  and  at  a  respectful  dis- 
tance, follow  him  away.  When  they  address 
him  they  call  him  "  Master." 

This  scene  you  may  see  almost  any  day  of 
the  year  in  the  streets  of  Akka.  There  are 
other  scenes  like  it,  which  come  only  at  the 
beginning  of  the  winter  season.  In  the  cold 
weather  which  is  approaching,  the  poor  will 
suffer,  for,  as  in  all  cities,  they  are  thinly  clad. 
Some  day  at  this  season,  if  you  are  advised  of 
the  place  and  time,  you  may  see  the  poor 
of  Akka  gathered  at  one  of  the  shops  where 
clothes  are  sold,  receiving  cloaks  from  the 
Master.  Upon  many,  especially  the  most  in- 
firm or  crippled,  he  himself  places  the  gar- 
ment, adjusts  it  with  his  own  hands,  and 
strokes  it  approvingly,  as  if  to  say,  "  There ! 
Now  you  will  do  well."  There  are  five  or 
six  hundred  poor  in  Akka,  to  all  of  whom  he 
gives  a  warm  garment  each  year. 

On  feast  days  he  visits  the  poor  at  their 
homes.  He  chats  with  them,  inquires  into 
their  health  and  comfort,  mentions  by  name 
those  who  are  absent,  and  leaves  gifts  for  all. 

Nor  is  it  the  beggars  only  that  he  remem- 
bers. Those  respectable  poor  who  cannot  beg, 
but  must  suffer  in  silence — those  whose  daily 


6  THE  MASTER  OF  AKKA 

labor  will  not  support  their  families — to  these 
he  sends  bread  secretly.  His  left  hand  know- 
eth  not  what  his  right  hand  doeth. 

All  the  people  know  him  and  love  him — the 
rich  and  the  poor,  the  young  and  the  old — 
even  the  babe  leaping  in  its  mother's  arms. 
If  he  hears  of  any  one  sick  in  the  city — Mos- 
lem or  Christian,  or  of  any  other  sect,  it  mat- 
ters not — he  is  each  day  at  their  bedside,  or 
sends  a  trusty  messenger.  If  a  physician  is 
needed,  and  the  patient  poor,  he  brings  or 
sends  one,  and  also  the  necessary  medicine. 
If  he  finds  a  leaking  roof  or  a  broken  window 
menacing  health,  he  summons  a  workman,  and 
waits  himself  to  see  the  breach  repaired.  If 
any  one  is  in  trouble, — if  a  son  or  a  brother  is 
thrown  into  prison,  or  he  is  threatened  at  law, 
or  falls  into  any  difficulty  too  heavy  for  him, — 
it  is  to  the  Master  that  he  straightway  makes 
appeal  for  counsel  or  for  aid.  Indeed,  for 
counsel  all  come  to  him,  rich  as  well  as  poor. 
He  is  the  kind  father  of  all  the  people. 

This  man  who  gives  so  freely  must  be  rich, 
you  think  ?  No,  far  otherwise.  Once  his  fam- 
ily was  the  wealthiest  in  all  Persia.  But  this 
friend  of  the  lowly,  like  the  Galilean,  has  been 
oppressed  by  the  great.  For  fifty  years  he 
and  his  family  have  been  exiles  and  prisoners. 


THE  MASTER  OF  AKKA  7 

Their  property  has  been  confiscated  and 
wasted,  and  but  little  has  been  left  to  him. 
Now  that  he  has  not  much  he  must  spend  lit- 
tle for  himself  that  he  may  give  more  to  the 
poor.  His  garments  are  usually  of  cotton, 
and  the  cheapest  that  can  be  bought.  Often 
his  friends  in  Persia — for  this  man  is  indeed 
rich  in  friends,  thousands  and  tens  of  thou- 
sands who  would  eagerly  lay  down  their  lives 
at  his  word — send  him  costly  garments.  These 
he  wears  once,  out  of  respect  for  the  sender ; 
then  he  gives  them  away.  A  few  months  ago 
this  happened.  The  wife  of  the  Master  was 
about  to  depart  on  a  journey.  Fearing  that 
her  husband  would  give  away  his  cloak  and  so 
be  left  without  one  for  himself,  she  left  a  sec- 
ond cloak  with  her  daughter,  charging  her  not 
to  inform  her  father  of  it.  Not  long  after  her 
departure,  the  Master,  suspecting,  it  would 
seem,  what  had  been  done,  said  to  his  daugh- 
ter, "  Have  I  another  cloak  ?  "  The  daughter 
could  not  deny  it,  but  told  her  father  of  her 
mother's  charge.  The  Master  replied,  "  How 
could  I  be  happy  having  two  cloaks,  knowing 
that  there  are  those  that  have  none  ?  "  Nor 
would  he  be  content  until  he  had  given  the 
second  cloak  away. 

He  does  not  permit  his  family  to  have  lux- 


8  THE  MASTER  OF  AKKA 

uries.  He  himself  eats  but  once  a  day,  and 
then  bread,  olives,  and  cheese  suffice  him. 

His  room  is  small  and  bare,  with  only  a  mat- 
ting on  the  stone  floor.  His  habit  is  to  sleep 
upon  this  floor.  Not  long  ago  a  friend,  think- 
ing that  this  must  be  hard  for  a  man  of  ad- 
vancing years,  presented  him  with  a  bed  fitted 
with  springs  and  mattress.  So  these  stand  in 
his  room  also,  but  are  rarely  used.  "  For 
how,"  he  says,  "  can  I  bear  to  sleep  in  luxury 
when  so  many  of  the  poor  have  not  even 
shelter  ?  "  So  he  lies  upon  the  floor  and  cov- 
ers himself  only  with  his  cloak. 

For  more  than  thirty-four  years  this  man 
has  been  a  prisoner  at  Akka.  But  his  jailors 
have  become  his  friends.  The  Governor  of 
the  city,  the  Commander  of  the  Army  Corps, 
respect  and  honour  him  as  though  he  were  their 
brother.  No  man's  opinion  or  recommenda- 
tion has  greater  weight  with  them.  He  is  the 
beloved  of  all  the  city,  high  and  low.  And 
how  could  it  be  otherwise  ?  For  to  this  man 
it  is  the  law,  as  it  was  to  Jesus  of  Nazareth,  to 
do  good  to  those  who  injure  him.  Have  we 
<yet  heard  of  any  one  in  lands  which  boast  the 
I  name  of  Christ  who  lived  that  life  ? 

Hear  how  he  treats  his  enemies.  One  in- 
stance of  many  I  have  heard  will  suffice. 


THE  MASTER  OF  AKKA  9 

When  the  Master  came  to  Akka  there  lived 
there  a  certain  man  from  Afghanistan,  an  aus- 
tere and  rigid  Mussulman.  To  him  the  Mas- 
ter was  a  heretic.  He  felt  and  nourished  a 
great  enmity  towards  the  Master,  and  roused 
up  others  against  him.  When  opportunity 
offered  in  gatherings  of  the  people,  as  in  the 
Mosque,  he  denounced  him  with  bitter  words. 

"This  man,"  he  said  to  all,  "  is  an  impostor. 
Why  do  you  speak  to  him  ?  Why  do  you 
have  dealings  with  him  ? "  And  when  he 
passed  the  Master  on  the  street  he  was  care- 
ful to  hold  his  robe  before  his  face  that  his 
sight  might  not  be  defiled. 

Thus  did  this  Afghan.  The  Master,  how- 
ever, did  thus :  The  Afghan  was  poor  and 
lived  in  a  mosque  ;  he  was  frequently  in  need 
of  food  and  clothing.  The  Master  sent  him 
both.  These  he  accepted,  but  without  thanks. 
He  fell  sick.  The  Master  took  him  a  physi- 
cian, food,  medicine,  money.  These,  also,  he 
accepted  ;  but  as  he  held  out  one  hand  that 
the  physician  might  take  his  pulse,  with  the 
other  he  held  his  cloak  before  his  face  that 
he  might  not  look  upon  the  Master.  For 
twenty-four  years  the  Master  continued  his 
kindnesses  and  the  Afghan  persisted  in  his 
enmity.  Then  at  last  one  day  the  Afghan 


io  THE  MASTER  OF  AKKA 

came  to  the  Master's  door,  and  fell  down, 
penitent  and  weeping,  at  his  feet. 

"  Forgive  me,  sir ! "  he  cried.  "  For  twenty- 
four  years  I  have  done  evil  to  you,  for  twenty- 
four  years  you  have  done  good  to  me.  Now 
I  know  that  I  have  been  in  the  wrong." 

The  Master  bade  him  rise,  and  they  became 
friends. 

This  Master  is  as  simple  as  his  soul  is  great. 
He  claims  nothing  for  himself — neither  com- 
fort, nor  honour,  nor  repose.  Three  or  four 
hours  of  sleep  suffice  him  ;  all  the  remainder 
of  his  time  and  all  his  strength  are  given  to 
the  succour  of  those  who  suffer,  in  spirit  or  in 
body.  "  I  am,"  he  says,  "  the  servant  of  God." 

Such  is  Abbas  Erfendi,  the  Master  of  Akka. 


CHAPTER  II 

THE  STORY  OF  HIS  LIFE 

TEHERAN    AND    BAGHDAD 

IN  introducing  Abbas  Effendi  to  the  reader 
I  have  thus  far  presented  phases  of  his 
character  which  are  unusual  and  first  strike 
the  attention.  But  these  qualities  are  only 
the  efflorescence  of  a  strong,  symmetrical,  and 
well-balanced  nature,  which  should  be  regarded 
from  all  sides.  In  the  various  relations  of  life 
when  circumstances  demand  it  he  can  be  re- 
solute, stern,  and  unyielding,  as  well  as  tender 
and  compassionate.  In  his  large  family  he  is 
the  firm  and  careful  head,  no  less  than  the  kind 
father  and  affectionate  husband.  Among  men 
he  is  a  strong  and  virile  man,  with  a  vigorous 
and  clear  intellect,  a  sound  judgment,  and  sub- 
stantial common  sense.  Among  his  people  he 
is  the  executive,  the  administrator,  and  organ- 
iser of  affairs. 

Professor  Browne,  who  visited  Akka  in  1890, 
thus  graphically  describes  him  as  he  saw  him 

ii 


12  THE  STORY  OF  HIS  LIFE 

at  that  time  (A  Traveller  s  Narrative,  Intro- 
duction, page  36)  : 

"  Seldom  have  I  seen  one  whose  appearance  impressed 
me  more.  A  tall,  strongly  built  man,  holding  himself 
straight  as  an  arrow,  with  white  turban  and  raiment, 
long  black  locks  reaching  almost  to  the  shoulder,  broad, 
powerful  forehead  indicating  a  strong  intellect,  com- 
bined with  an  unswerving  will,  eyes  keen  as  a  hawk's, 
and  strongly  marked  but  pleasant  features, — such  was  my 
first  impression  of  Abbas  Effendi,  "the  Master,"  as  he 
par  excellence  is  called  by  the  Babis.  Subsequent  con- 
versation with  him  only  served  to  heighten  the  respect 
with  which  his  appearance  had  at  first  inspired  me. 
One  more  eloquent  of  speech,  more  apt  of  illustration, 
more  intimately  acquainted  with  the  sacred  books  of 
the  Jews,  the  Christians,  and  the  Mohammedans,  could, 
I  should  think,  scarcely  be  found  even  among  the 
eloquent,  ready,  and  subtle  race  to  which  he  belongs. 
These  qualities,  combined  with  a  bearing  at  once  ma- 
jestic and  genial,  made  me  cease  to  wonder  at  the  influ- 
ence and  esteem  which  he  enjoyed  even  beyond  the 
circle  of  his  father's  followers.  About  the  greatness  of 
this  man  no  one  who  had  seen  him  could  entertain  a 
doubt." 

But  the  best  estimate  of  the  character  of 
Abbas  Effendi  is  to  be  gathered  from  the 
events  of  his  life,  to  a  brief  narration  of  which 
I  will  now  proceed.  The  story  is  told  by  Be- 
hiah  Khanum,  his  sister,  as  follows : 

"  My    brother,    Abbas     Effendi,    now    our 


THE  STORY  OF  HIS  LIFE  13 

Lord,  was  born  at  Teheran  in  the  spring  of 
1844,  at  midnight  following  the  day  upon 
which,  in  the  evening,  the  Bab  made  his  de- 
claration. I  was  born  three  years  later.  He 
was  therefore  eight  and  I  five,  when  in  August, 
1852,  the  attempt  was  made  upon  the  life  of 
the  Shah  of  Persia  by  a  young  Babi,  who 
through  ungoverned  enthusiasm  had  lost  his 
mental  balance.  The  events  following  this 
attempt  are  vividly  impressed  upon  my  mind. 
My  mother,  Abbas  Effendi,  myself,  and  my 
younger  brother,  then  a  babe,  were  at  the  time 
in  Teheran.  My  father  _was  temporarily  in 
the  country. 

"  The  attempted  assassination  caused  great 
uproar  and  excitement  throughout  the  city.  All 
Babis  were  searched  for,  and,  when  found,  ar- 
rested. A  mob  sacked  our  house,  stripping  it  of 
its  furnishings.  My  mother  fled  with  us  to  the 
home  of  a  sister  of  her  father,  whose  husband 
was  an  official  of  the  government ;  but,  seeing 
the  alarm  which  her  presence  caused,  she  was 
unwilling  to  bring  her  relatives  into  danger, 
and  returned  to  her  own  home. 

"  There  we  gathered  together  some  furniture 
which  had  been  left  by  the  mob,  and  lived  in 
one  room,  destitute  of  all  but  the  barest  neces- 
sities. 


14  THE  STORY  OF  HIS  LIFE 

"  My  father,  as  my  mother  learned  from  a  ser- 
vant who  was  with  him  when  he  was  arrested, 
was  not  long  after  brought  to  the  city  in  chains 
and  placed,  with  many  other  Babis,  in  a  dungeon 
below  ground.  They  were  chained  together 
in  squads  by  heavy  chains  passing  about  their 
necks.  He  expected  to  be  executed  first,  as  a 
leader,  but  he  was  instead  reserved  for  the 
more  horrible  suffering  of  witnessing  the  suc- 
cessive torture  and  death  of  his  companions 
separately.  Each  day  one  or  more  were  se- 
lected for  this  fate,  and  the  others  reminded 
that  their  turn  might  come  to-morrow. 

"  Meanwhile,  we  heard  each  day  the  cries  of 
the  mob  as  a  new  victim  was  tortured  or  exe- 
cuted, not  knowing  but  that  it  might  be  my 
father.  My  mother  went  daily  to  the  house  of 
her  aunt  for  news  of  him  and  generally  spent 
the  entire  day  there,  hoping  that  each  hour 
would  bring  some  tidings.  These  were  long 
and  weary  days  for  my  mother,  young  as  she 
was  and  unaccustomed  to  sorrow. 

"  At  first,  on  going  to  her  aunt's,  my  mother 
would  take  me  with  her ;  but  one  day,  return- 
ing unusually  late,  we  found  Abbas  Effendi 
surrounded  by  a  band  of  boys  who  had  un- 
dertaken to  personally  molest  him.  He  was 
standing  in  their  midst  as  straight  as  an  arrow 


THE  STORY  OF  HIS  LIFE  15 

— a  little  fellow,  the  youngest  and  smallest  of 
the  group  —  firmly  but  quietly  commanding 
them  not  to  lay  their  hands  upon  him,  which, 
strange  to  say,  they  seemed  unable  to  do. 
After  that,  my  mother  thought  it  unsafe  to 
leave  him  at  home,  knowing  his  fearless  dispo- 
sition, and  that  when  he  went  into  the  street, 
as  he  usually  did  to  watch  for  her  coming, 
eagerly  expectant  of  news  from  his  father  for 
whom,  even  at  that  early  age,  he  had  a  pas- 
sionate attachment,  he  would  be  beset  and 
tormented  by  the  boys.  So  she  took  him  with 
her,  leaving  me  at  home  with  my  younger 
brother.  I  spent  the  long  days  in  constant 
terror,  cowering  in  the  dark  and  afraid  to 
unlock  the  door  lest  men  should  rush  in  and 
kill  us. 

"  Meanwhile  my  mother  was  without  money. 
She  would  have  been  reduced  to  extremities 
but  for  the  fact  that  the  buttons  of  our  gar- 
ments were  of  gold.  These  she  used  for  buy- 
ing food  and  for  bribing  the  jailors  to  take 
food  to  my  father. 

"  Four  months  passed  in  this  fearful  agony  of 
suspense  and  terror.  Meanwhile  the  Govern- 
ment had  investigated  my  father's  case  and 
had  become  convinced  that  he  had  had  no  con- 
nection with  the  attack  upon  the  Shah.  This 


16  THE  STORY  OF  HIS  LIFE 

might  not  have  been  sufficient  to  effect  his 
release  at  that  time,  on  account  of  the  popular 
fury  against  all  Babis,  but  he  was  so  ill  that  it 
was  thought  he  would  die,  and  his  illness  was 
made  a  pretext  for  his  liberation  and  he  was 
released  under  surveillance.  Two  weeks  later, 
in  company  with  a  number  of  other  families 
of  believers,  we  set  out  for  Baghdad  with  a 
military  escort.  It  was  bitterly  cold,  and  the 
route  lay  over  mountains.  The  journey  lasted 
a  month.  My  father  was  very  ill.  The  chains 
had  left  his  neck  galled,  raw,  and  much  swollen. 
My  mother,  who  was  pregnant,  was  unaccus- 
tomed to  hardships,  and  was  worried  and  har- 
assed over  our  recent  trials  and  the  uncertainty 
of  our  fate.  Another  thing  which  grieved  her 
was  her  separation  from  my  younger  brother 
whom,  being  very  delicate,  she  had  felt  obliged 
to  leave  behind  in  Teheran  as  unfit  to  endure 
the  hardships  of  this  journey.  We  were  all 
insufficiently  clothed,  and  suffered  keenly  from 
exposure.  My  brother  in  particular  was  very 
thinly  clad.  Riding  upon  a  horse,  his  feet, 
ankles,  hands,  and  wrists  were  much  exposed  to 
the  cold,  which  was  so  severe  that  they  became 
frost-bitten  and  swollen  and  caused  him  great 
pain.  The  effects  of  this  experience  he  feels 
to  this  day  on  being  chilled  or  taking  a  cold. 


THE  STORY  OF  HIS  LIFE  17 

"We  arrived  in  Baghdad  in  a  state  of  great 
misery,  and  also  of  almost  utter  destitution. 
The  only  means  that  we  had  brought  from 
Teheran  consisted  of  a  few  personal  effects  that 
my  mother  had  collected  before  our  depart- 
ure, which  had  been  so  hurried  that  she  had 
had  no  time  in  which  to  make  suitable  prepara- 
tion. Even  these  were  nearly  exhausted  by 
the  time  we  reached  our  destination,  having 
been  bartered  on  the  journey  for  necessaries. 

"  More  misery  now  stared  us  in  the  face. 
My  father  was  still  very  ill,  my  mother  and 
other  women  in  delicate  health,  small  children 
needed  care,  while  our  means  were  insufficient 
to  procure  even  the  usual  necessities  of  life. 
My  mother's  health  demanded  that  we  should 
have  servants,  but  we  were  unable  to  hire 
them.  There  were,  indeed,  those  among  the 
believers  who  would  willingly  have  acted  as 
such  for  us,  and  who  actually  did  so,  to  some 
extent,  but  we  could  not  permit  them  to  do 
what  we  would  not  do  ourselves  —  especially 
my  mother,  who  was  habitually  very  thought- 
ful and  considerate,  and  who  always  preferred 
to  work  for  herself  and  others  rather  than  be 
a  source  of  trouble  to  any  one. 

"  I  was,  of  course,  too  young  to  be  of  any 
real  help ;  and  as  it  was,  there  was  no  one  in 


i8  THE  STORY  OF  HIS  LIFE 

our  household  capable  of  doing  much  but  my 
poor  mother,  who  was  unaccustomed  to  labour 
of  any  kind.  In  trying  to  wash  our  clothes 
her  hands,  which  were  fine  and  delicate,  be- 
came blistered  and  were  torn  till  they  bled. 

"  In  short,  our  sufferings — at  least  those  of 
our  own  family — were  indescribable.  How- 
ever, we  struggled  through  this  period  as 
bravely  as  we  could,  until,  after  a  time,  occa- 
sional remittances  came  to  us  from  Teheran, 
the  proceeds  of  personal  effects — jewels,  cloth 
of  gold,  and  other  valuable  articles  which  were 
a  part  of  my  mother's  dowry — which  had  been 
left  there  to  be  sold.  This  money  ameliorated 
our  condition  to  a  considerable  extent. 

"  As  soon  as  the  Blessed  Perfection  1  be- 
came somewhat  better,  he  began  again  to 
teach.  Gathering  the  believers  about  him  he 
encouraged,  exhorted,  and  taught  them  un- 
til peace  and  happiness  again  reigned  in  the 
hearts  of  his  devoted  followers,  and  our  little 
band  of  refugees  found  joy  in  his  holy  pre- 
sence. But  this  happiness  was  of  but  brief 
duration.  Not  long  after,  my  uncle,  Subh  i 
Ezel,  my  father's  half-brother,  arrived  in 
Baghdad,  and  then  there  began  to  be  dishar- 
mony and  misunderstandings  among  the  be- 

1  This  is  the  appellation  usually  given  Beha  Ullah  by  Beha'is. 


THE  STORY  OF  HIS  LIFE  19 

lievers.  At  the  time  of  the  trouble  in  Teheran, 
Subh  i  Ezel  had  escaped  and  remained  for 
some  time  in  concealment.  Then  he  followed 
us,  travelling  in  the  disguise  of  a  dervish. 

"  I  do  not  wish  to  be  understood  as  assert- 
ing definitely  that  Subh  i  Ezel  was  the  cause 
of  the  discord  to  which  I  have  referred  ;  but  it 
began  at  about  the  time  of  his  joining  us,  and 
I  myself  have  concluded  that  it  was  attribut- 
able to  him. 

"  At  length  this  state  of  affairs  became  very 
distasteful  to  my  father,  he  being  by  nature  a 
man  of  peace.  Strife  of  aoy  kind  seemed  to 
hurt  him  ;  more,  however,  because  of  the  un- 
happiness  which  it  brought  upon  others  than 
because  of  the  discomfort  which  it  caused  him. 
It  was  his  habit,  for  the  sake  of  peace  and  to 
quell  strife,  to  take  all  blame  upon  himself 
where  possible,  and  to  seek  to  pacify  those  in 
contention  by  his  love. 

"  After  we  had  been  in  Baghdad  about  one 
year,  he  announced  that  he  could  endure  it  no 
longer,  and  that  he  would  go  away. 

"Accordingly,  taking  a  change  of  clothes, 
but  no  money,  and  against  the  entreaties  of 
all  the  family,  he  set  out.  He  was  prevailed 
upon  to  take  a  servant,  but  sent  him  back  the 
next  day. 


20  THE  STORY  OF  HIS  LIFE 

"  I  have  stated  that  my  brother  was  deeply 
attached  to  his  father  ;  this  attachment  seemed 
to  strengthen  with  his  growth.  After  our 
father's  departure  he  fell  into  great  despond- 
ency. He  would  go  away  by  himself,  and, 
when  sought  for,  be  found  weeping,  often 
falling  into  such  paroxysms  of  grief  that  no 
one  could  console  him.  His  chief  occupation 
at  this  time  was  copying  and  committing  to 
memory  the  tablets 1  of  the  Bab.  The  child- 
hood and  youth  of  my  brother  was,  in  fact, 
in  all  respects  unusual.  He  did  not  care  for 
play  or  for  amusement  like  other  children. 
He  would  not  go  to  school,  nor  would  he 
apply  himself  to  study.  Horseback  riding 
was  the  only  diversion  of  which  he  was  fond  ; 
in  that  he  became  proficient,  being  reputed 
to  be  a  very  skilful  horseman.2 

1  The  letters  and  shorter  writings  of  the  Bab,  Beha  Ullah,  and 
Abbas  Effendi  are  called  "tablets"  by  the  Beha'is. 

1  In  reply  to  a  question  by  Madame  Canavarro,  as  to  what  he  was 
most  fond  of  as  a  child,  Abbas  Effendi  said:  "I  cared  more  for 
hearing  the  tablets  of  the  Bab  recited  than  anything  else.  I  used  to 
commit  them  to  memory  and  repeat  them.  This  was  the  greatest 
pleasure  I  knew  in  my  childhood — my  play  and  amusement.  I  was 
not  fond  of  study,  nor  did  I  care  for  books." 

Being  asked  whether  as  a  young  man  he  did  not  seek  amusement, 
like  others  of  his  age,  he  replied :  "At  Baghdad  I  rode  on  horse- 
back ;  and  at  one  time  I  had  an  idea  that  I  would  like  to  hunt.  So 
on  a  certain  occasion  I  joined  a  party  of  hunters  and  went  with  them 
to  the  chase.  But  when  I  saw  them  killing  birds  and  animals,  I 


THE  STORY  OF  HIS  LIFE  21 

"  After  my  father's  departure  many  months 
passed  ;  he  did  not  return,  nor  had  we  any 
word  from  him  or  about  him.  We  were  all  in 
great  sorrow,  and  made  constant  inquiries, 
hoping  to  hear  some  rumour  which  would  en- 
able us  to  trace  him. 

4 'There  was  an  old  physician  at  Baghdad 
who  had  been  called  upon  to  attend  the  fam- 
ily, and  who  had  become  our  friend.  He 
sympathised  much  with  us,  and  undertook  on 
his  own  account  to  make  inquiries  for  my 
father.  He  at  length  thought  that  he  had 
traced  him  to  a  certain  locality,  quite  distant 
from  Baghdad,  in  the  mountains ;  and  there- 
after was  accustomed  to  ask  all  persons  whom 
he  met  from  that  region  for  such  a  man. 
These  inquiries  were  long  without  definite 
result,  but  at  length  a  certain  traveller  to 
whom  he  had  described  my  father,  said  that 
he  had  heard  of  a  man  answering  to  that  de- 
scription, evidently  of  high  rank,  but  calling 
himself  a  dervish,  living  in  caves  in  the  mount- 
thought  that  this  could  not  be  right.  Then  it  occurred  to  me  that 
better  than  hunting  for  animals,  to  kill  them,  was  hunting  for  the 
souls  of  men  to  bring  them  to  God.  I  then  resolved  that  I  would 
be  a  hunter  of  this  sort.  This  was  my  first  and  last  experience  in 
the  chase. 

'*  This  is  all  I  want  to  tell  you  of  myself.  I  am  only  a  seeker  of 
the  souls  of  men,  to  guide  them  to  God." 


22  THE  STORY  OF  HIS  LIFE 

ains.  He  was,  he  said,  reputed  to  be  so  wise 
and  wonderful  in  his  speech  on  religious  things 
that  when  people  heard  him  they  would  follow 
him  ;  whereupon,  wishing  to  be  alone,  he  would 
change  his  residence  to  a  cave  in  some  other 
locality.  Further  he  related  this  incident :  A 
boy  attending  a  village  school  had  been  flogged 
and  sent  out  for  failure  in  his  writing.  While 
he  was  weeping  outside  the  schoolroom,  this 
holy  man  came  by  and  asked  the  cause  of  his 
grief.  When  the  lad  had  explained  his  trouble 
the  Dervish  said  :  '  Do  not  grieve.  I  will  set 
you  another  copy,  and  teach  you  to  write  well.' 
He  then  took  the  boy's  slate  and  wrote  some 
words  in  very  beautiful  characters.  The  boy 
was  delighted ;  and  showing  his  slate  in  pride 
at  now  having  a  better  master  than  he  had 
had  in  the  school,  the  people  were  astonished, 
Dervishes  being  commonly  illiterate.  They 
then  began  to  follow  the  Dervish ;  who,  wish- 
ing to  meditate  and  pray  in  solitude,  left  that 
place  for  another. 

"When  we  heard  these  things,  we  were  con- 
vinced that  this  Dervish  was  in  truth  our  be- 
loved one.  But  having  no  means  to  send  him 
any  word,  or  to  hear  further  of  him,  we  were 
very  sad. 

"  There  was  then   in   Baghdad  an  earnest 


THE  STORY  OF  HIS  LIFE  23 

Babi,  formerly  a  pupil  of  Kurratu  I'Aeyn  (a 
woman  famous  for  her  beauty  and  learning, 
who  was  one  of  the  disciples  of  the  Bab,  and  a 
martyr).  This  man  said  to  us  that  as  he  had 
no  ties  and  did  not  care  for  his  life,  he  desired 
no  greater  happiness  than  to  be  allowed  to 
seek  for  him  whom  all  loved  so  much,  and  that 
he  would  not  return  without  him. 

"  He  was,  however,  very  poor,  not  being 
able  even  to  provide  an  ass  for  the  journey ; 
and  he  was  besides  not  very  strong,  and 
therefore  not  able  to  go  on  foot.  We  had  no 
money  for  the  purpose,  nor  anything  of  value 
by  the  sale  of  which  money  could  be  procured, 
with  the  exception  of  a  single  rug,  upon  which 
we  all  slept.  This  we  sold  and  with  the  pro- 
ceeds bought  an  ass  for  this  friend,  who  there- 
upon set  out  upon  the  search. 

"  Time  passed ;  we  heard  nothing,  and  fell 
into  the  deepest  dejection  and  despair.  Fin- 
ally, four  months  having  elapsed  since  our 
friend  had  departed,  a  message  was  one  day 
received  from  him  saying  that  he  would  bring 
my  father  home  on  the  next  day.  The  other 
members  of  the  family  could  not  credit  the 
truth  of  this  news,  but  it  seemed  to  electrify 
my  brother.  He  minutely  questioned  and 
examined  the  messenger,  and  became  much 


24  THE  STORY  OF  HIS  LIFE 

excited.     He   quite   believed  that   his   father 
would  return,  but  no  one  else  did. 

During  the  night  following  the  next  day, 
however,  my  father  walked  into  the  house. 
We  hardly  knew  him  ;  his  beard  and  hair  were 
long  and  matted — he  really  was  a  Dervish  in 
appearance.  The  meeting  between  my  brother 
and  his  father  was  the  most  touching  and  pa- 
thetic sight  I  have  ever  seen.  Abbas  Effendi 
threw  himself  on  the  floor  before  him  and 
kissed  and  embraced  his  feet,  weeping  and 
crying,  '  Why  did  you  leave  us,  why  did  you 
leave  us  ? '  while  the  great  uncouth  Dervish 
wept  over  his  boy.  The  scene  carried  a  weight 
not  to  be  expressed  in  words. 

"  The  absence  of  my  father  had  covered  a 
little  more  than  two  years.  After  his  return 
the  fame  which  he  had  acquired  in  the  mount- 
ains reached  Baghdad,  and  not  only  Babis  but 
many  others  came  to  hear  his  teachings ;  and 
many,  also,  merely  out  of  curiosity  to  see  him. 
As  he  wished  for  retirement  these  curiosity 
seekers  were  a  great  trouble  and  annoyance 
to  him.  This  aroused  my  brother  and  he  de- 
clared that  he  would  protect  his  father  from 
such  intrusions.  Accordingly  he  prepared  two 
placards,  one  for  the  door  of  his  own  room, 
which  read,  '  Those  who  come  for  information 


THE  STORY  OF  HIS  LIFE  25 

may  apply  within ;  those  who  come  only  be- 
cause of  curiosity  had  better  stay  away '  ;  the 
other  for  the  door  of  his  father's  room,  of 
which  the  purport  was,  '  Let  those  who  are 
searching  for  God  come,  and  come,  and  come.' 
Then  he  announced  that  he  himself  would  first 
see  those  who  came.  If  he  found  that  they 
were  genuine  truth-seekers  he  admitted  them 
to  his  father's  presence  ;  otherwise  he  did  not 
permit  them  to  see  him. 

"  So  time  passed.  My  father  taught  many, 
and  his  followers  became  numerous.  Many  of 
them  were  the  fierce  and  untutored  Arabs  of 
Irak.  All  evinced  an  intense  devotion  to  him. 
He  was  visited  also  by  many  Babis  from 
Persia. 

"  During  these  years  Abbas  Effendi  was  ac- 
customed to  frequent  the  mosques  and  argue 
with  the  doctors  and  learned  men.  They  were 
astonished  at  his  knowledge  and  acumen,  and 
he  came  to  be  known  as  the  youthful  sage. 
They  would  ask  him,  *  Who  is  your  teacher — 
where  do  you  learn  the  things  which  you  say  ?' 
His  reply  was  that  his  father  had  taught  him. 
Although  he  had  never  been  a  day  in  school, 
he  was  as  proficient  in  all  that  was  taught  as 
well-educated  young  men,  which  was  the  cause 
of  much  remark  among  those  who  knew  him. 


26  THE  STORY  OF  HIS  LIFE 

"  In  appearance  my  brother  was  at  this  time 
a  remarkably  fine-looking  youth.  He  was 
noted  as  one  of  the  handsbmest  young  men 
in  Baghdad." 


CHAPTER  III 

THE  STORY  OF  HIS  LIFE  (Continued) 
CONSTANTINOPLE    AND    ADRIANOPLE 

<<r"THE  Governor  of  Baghdad  at  this  time 
was  a  relative  of  my  father,  but  his 
enemy  on  account  of  differences  in  religious 
opinion  and  family  misunderstandings.  This 
man,  rendered  uncomfortable  by  the  sight  of 
my  father's  increasing  fame  and  influence, 
exerted  himself  to  effect  his  removal  from 
Baghdad.  He  caused  representations  to  be 
made  to  the  Shah  of  Persia  that,  whereas  Beha 
Ullah  had  been  driven  out  of  Persia  because 
of  the  harm  threatened  by  his  presence  to  the 
Mohammedan  religion  in  that  country,  now  he 
was  injuring  the  religion  even  more  in  Bagh- 
dad, and  still  exerting  his  evil  influence  in 
Persia ;  and  that  therefore  he  ought  to  be  re- 
moved to  a  place  at  a  greater  distance  from 
that  country,  and  one  where  he  could  do  less 
harm. 

"  These  representations  and  suggestions  he 
27 


28  THE  STORY  OF  HIS  LIFE 

sent  repeatedly  to  the  Court  of  Persia,  until  at 
length  the  Shah  was  moved  to  use  his  influence 
with  the  Sultan  of  Turkey  to  have  the  Babis 
transferred  from  Baghdad  to  Constantinople. 
An  order  to  this  effect  was  at  length  made  by 
the  Sultan. 

"  When  this  news  came  to  us,  from  which  we 
inferred  that  my  father  would  again  be  made  a 
prisoner,  we  were  thrown  into  consternation, 
fearing  another  separation.  H e  was  summoned 
before  the  magistrates.  My  brother  imperi- 
ously declared  that  he  would  go  in  his  stead  ; 
but  this  our  father  overruled,  and  went  him- 
self. Great  numbers  of  his  followers  had  as- 
sembled about  our  house,  and  these  witnessed 
his  departure  with  many  demonstrations  of 
grief,  feeling  that  it  was  possible  that  he  might 
not  return, 

"  The  magistrates  expressed  great  sorrow  to 
my  father ;  they  said  that  they  respected  and 
loved  him,  that  they  had  not  instigated  the 
order,  but  that  they  were  powerless  to  suspend 
or  modify  it,  and  must  proceed  with  its  execu- 
tion. My  father  remained  in  conference  with 
them  nearly  all  day,  but  could  do  nothing  to 
avert  the  catastrophe.  When  he  returned,  he 
told  us  that  we  must  prepare  to  set  out  for 
Constantinople  in  two  weeks. 


THE  STORY  OF  HIS  LIFE  29 

"  This  report  was  like  a  death-knell  to  his 
followers,  who  were  still  gathered  about  the 
house.  Many  of  them  were  Arabs  ;  their  fierce 
natures  rebelled  and  they  gave  way  to  violent 
remonstrances.  They  implored  the  Blessed 
Perfection  not  to  desert  them.  '  You  are  our 
shepherd/  they  said ;  *  without  you  we  must  die.' 

"  The  next  day  they  so  overran  the  house 
that  we  could  not  prepare  for  the  journey. 
Then  the  Blessed  Perfection  proposed  to  go 
with  Abbas  Effendi  to  the  garden  of  one  of 
our  friends  and  live  there  in  a  tent  till  the  time 
of  departure,  that  the  family  might  be  able  to 
proceed  with  the  packing.  This  remark  was 
repeated  and  misunderstood,  and  the  rumour 
circulated  among  the  believers  that  the  Blessed 
Perfection  was  to  be  taken  away  alone.  Then 
they  came  pouring  in  by  hundreds,  so  wild 
with  grief  that  they  could  not  be  pacified  ;  and 
when  my  father  started  to  leave  the  house  with 
my  brother  they  threw  themselves  upon  the 
ground  before  him.  One  man  who  had  an 
only  child,  which  had  come  to  him  late  in  his 
life,  stripped  the  clothes  from  the  child's  body 
and  placing  it  at  my  father's  feet  cried,  '  Naked 
I  give  you  my  child,  my  precious  child,  to  do 
with  as  you  will ;  only  promise  not  to  leave  us 
in  distress.  Without  you  we  cannot  live.' 


30  THE  STORY  OF  HIS  LIFE 

"  Then,  as  the  only  way  in  which  to  soothe 
his  followers,  the  Blessed  Perfection  took  all 
his  family  to  the  garden,  leaving  to  friends 
the  preparation  of  his  household  goods  for  the 
journey.  Here  we  pitched  tents  and  lived  in 
them  for  two  weeks.  The  tents  made,  as  it 
were,  a  little  village,  that  of  my  father,  which 
he  occupied  alone,  in  the  centre. 

"  Four  days  before  the  caravan  was  to  set 
out,  the  Blessed  Perfection  called  Abbas  Ef- 
fendi  into  his  tent  and  told  him  that  he  himself 
was  the  one  whose  coming  had  been  promised 
by  the  Bab  —  the  Chosen  of  God,  the  Centre 
of  the  Covenant.  A  little  later,  and  before 
leaving  the  garden,  he  selected  from  among 
his  disciples  four  others,  to  whom  he  made  the 
same  declaration.  He  further  said  to  these 
five  that  for  the  present  he  enjoined  upon  them 
secrecy  as  to  this  communication,  as  the  time 
had  not  come  for  a  public  declaration ;  but 
that  there  were  reasons  which  caused  him  to 
deem  it  necessary  to  make  it  at  that  time  to  a 
few  whom  he  could  trust.  These  reasons  he 
did  not  state ;  but  they  are  to  my  mind  sug- 
gested by  the  subsequent  events  which  I  shall 
narrate  farther  on,  and  which  I  think  he  at 
that  time  anticipated,  and  in  view  of  which  he 
felt  that  he  needed  special  protection. 


THE  STORY  OF  HIS  LIFE  31 

"  Many  of  the  Blessed  Perfection's  followers 
decided  to  abandon  Baghdad  also,  and  ac- 
company him  in  his  wanderings.  When  the 
caravan  started,  our  company  numbered  about 
seventy-five  persons.  All  the  young  men,  and 
others  who  could  ride,  were  mounted  on  horses. 
The  women  and  the  Blessed  Perfection  were 
furnished  waggons.  We  were  accompanied  by 
a  military  escort.  This  journey  took  place  in 
1863,  about  eleven  years  after  our  arrival  in 
Baghdad. 

"  From  the  time  when  the  declaration  was 
made  to  him  at  Baghdad  Abbas  Effendi  seemed 
to  constitute  himself  the  special  attendant,  ser- 
vant, and  body-guard  of  his  father.  He  guarded 
him  day  and  night  on  this  journey,  riding  by 
his  waggon  and  watching  near  his  tent.  He 
thus  had  little  sleep,  and,  being  young,  became 
extremely  weary.  His  horse  was  Arab  and 
very  fine,  and  so  wild  and  spirited  that  no 
other  man  could  mount  him,  but  under  my 
brother's  hand  as  gentle  and  docile  as  a  lamb. 
In  order  to  get  a  little  rest,  he  adopted  the 
plan  of  riding  swiftly  a  considerable  distance 
ahead  of  the  caravan,  when,  dismounting  and 
causing  his  horse  to  lie  down,  he  would  throw 
himself  on  the  ground  and  place  his  head  on 
his  horse's  neck.  So  he  would  sleep  until  the 


32  THE  STORY  OF  HIS  LIFE 

cavalcade  came  up,  when  his  horse  would 
awake  him  by  a  kick  and  he  would  remount. 

"  The  march  to  Constantinople  occupied 
four  months.  Much  of  the  weather  was  in- 
clement and  during  many  whole  days  we  were 
without  proper  food.  In  our  company  were 
many  small  children,  upon  whom  and  the  wo- 
men the  journey  was  very  hard.  On  one 
occasion  during  a  long  and  cold  march,  my 
brother  having  obtained  some  bread,  rice,  and 
milk,  my  father  made  up  with  his  own  hands  a 
sort  of  pudding  by  boiling  these  together  with 
a  little  sugar,  which  was  then  distributed  to  all. 
The  preparation  of  this  food  was  a  reminis- 
cence of  my  father's  two-years'  sojourn  in  the 
mountains,  where  he  was  dependent  on  what 
might  be  given  him,  and  this  dish — which  he 
sometimes  made  for  himself — was  the  only 
warm  food  he  had. 

"  Such  times  as  these  were  moments  of 
pleasure  ;  but  there  was  always  present  a  feel- 
ing of  apprehension — as  though  a  sword  were 
hanging  over  our  heads. 

"  Arrived  in  Constantinople  we  found  our- 
selves prisoners.  We  were  put  into  a  small 
house,  the  men  below  and  the  women  above. 
My  father  and  his  family  were  given  two  rooms. 
The  weather  was  very  cold  and  damp,  and  we 


THE  STORY  OF  HIS  LIFE  33 

had  no  fires  or  proper  clothing.  Because  of 
the  crowding  the  atmosphere  was  foul.  We 
petitioned  for  better  quarters,  and  were  given 
another  house,  which  was  to  some  extent  an 
improvement. 

"While  we  were  here  the  Blessed  Perfec- 
tion was  advised  by  persons  of  prominence 
who  came  to  see  him  to  appeal  to  the  Sultan, 
state  his  case,  and  demand  justice,  in  accord- 
ance with  the  Turkish  custom.  To  these  sug- 
gestions he  replied  that  he  was  a  man  whose 
only  concern  was  the  spiritual  welfare  of  men  ; 
that  he  had  never  interfered  in  any  way  with 
worldly  affairs,  nor  should  he  ever  do  so,  even 
in  his  own  behalf ;  that  the  Sultan  had  com- 
manded his  presence  in  Constantinople,  and 
for  that  reason  alone  he  had  come ;  that  in 
like  manner  he  should  in  the  future  comply 
with  the  wishes  of  the  Sultan  ;  that  he  saw  no 
reason  why  he,  a  spiritual  man,  should  initiate 
the  trouble,  argument,  and  commotion  incid- 
ent to  an  appeal ;  and  that  if  the  Government 
wished  to  investigate  the  truth  of  the  matter, 
it  would  itself  institute  an  inquiry. 

"  I  have  heard  that  these  words  were  re- 
peated to  the  Sultan  and  did  not  please  him, 
perhaps  because  a  different  construction  had 
been  put  upon  them  by  the  narrator  than  the 


34  THE  STORY  OF  HIS  LIFE 

meaning  which  the  Blessed  Perfection  intended 
to  convey.  However  that  may  be,  it  being  a 
matter  about  which  I  cannot  speak  with  cer- 
tainty, my  father  was  not  called  upon  to  ap- 
pear at  any  inquiry.  An  order  was,  however, 
made,  about  two  months  after  our  arrival  in 
Constantinople,  directing  our  transfer  to  Adri- 
anople,  a  town  in  eastern  European  Turkey 
of  notoriously  bad  climate,  to  which  criminals 
were  often  sent. 

"  Before  we  set  out  a  threat  was  made  of 
separating  us — of  sending  the  Blessed  Perfec- 
tion to  one  place,  his  family  to  another,  and 
his  followers  elsewhere.  This  overwhelmed 
us  with  apprehension,  which  hung  over  us  and 
tormented  us  during  the  whole  of  the  journey 
and  long  after.  The  dread  of  this  or  of  the 
execution  of  my  father  was  the  greatest  of 
our  trials — a  horrible  fear  of  unknown  danger 
always  menacing  us.  Such  threats  were  fre- 
quently repeated  after  this  time  also.  Had  it 
not  been  for  them  we  could  have  borne  our 
sufferings  with  greater  resignation ;  but  these 
kept  us  always  in  a  heart-sickening  suspense. 

"  The  journey  to  Adrianople,  although  oc- 
cupying but  nine  days,  was  the  most  terrible 
experience  of  travel  we  had  thus  far  had.  It 
was  the  beginning  of  winter,  and  very  cold ; 


THE  STORY  OF  HIS  LIFE  35 

heavy  snow  fell  most  of  the  time ;  and  desti- 
tute as  we  were  of  proper  clothing  or  food,  it 
was  a  miracle  that  we  survived  it.  We  ar- 
rived at  Adrianople  all  sick  —  even  the  young 
and  strong.  My  brother  again  had  his  feet 
frozen  on  this  journey. 

u  Our  family,  numbering  eleven  persons,  was 
lodged  in  a  house  of  three  rooms  just  outside 
the  city  of  Adrianople.  It  was  like  a  prison  ; 
without  comforts  and  surrounded  by  a  guard 
of  soldiers.  Our  only  food  was  the  prison 
fare  allowed  us,  which  was  unsuitable  for  the 
children  and  the  sick. 

"  That  winter  was  a  period  of  intense  suffer- 
ing, due  to  cold,  hunger,  and,  above  all,  to  the 
torments  of  vermin,  with  which  the  house  was 
swarming.  These  made  even  the  days  horrible, 
and  the  nights  still  more  so.  When  they  were 
so  intolerable  that  it  was  impossible  to  sleep,  my 
brother  would  light  a  lamp  (which  somewhat 
intimidated  the  vermin)  and  by  singing  and 
laughing  seek  to  restore  the  spirits  of  the  family. 

"  In  the  spring,  on  the  appeal  of  the  Blessed 
Perfection  to  the  Governor,  we  were  removed 
to  somewhat  more  comfortable  quarters  within 
the  city.  Our  family  was  given  the  second 
story  of  a  house,  of  which  some  of  the  believers 
occupied  the  ground  floor. 


36  THE  STORY  OF  HIS  LIFE 

"  We  remained  for  five  years  in  Adrianople. 
The  Blessed  Perfection  resumed  his  teaching 
and  gathered  about  him  a  large  following. 
We  were  very  poor  and  always  in  great  priva- 
tion, but  had  become  so  inured  to  suffering 
that  we  should  have  lived  in  tolerable  content- 
ment had  it  not  been  for  two  things — the  feel- 
ing of  dread  and  sense  of  unknown  danger  of 
which  I  have  before  spoken,  and  another  matter 
to  which  I  will  presently  more  particularly 
refer. 

"  During  this  period,  as,  in  fact,  had  been  the 
case  for  a  number  of  years,  Abbas  Effendi  was 
the  chief  dependence  and  comfort  of  the  entire 
family.  He  had  from  childhood  a  remarkably 
self-sacrificing  nature,  habitually  yielding  his 
own  wishes  and  giving  up  whatever  he  had  to 
his  brothers  and  sisters,  keeping  nothing  for 
himself.  He  was  always  gentle  ;  never  became 
angry,  and  never  retaliated.  The  life  we  were 
living  afforded  constantly  recurring  occasions 
for  the  exhibition  of  these  qualities  of  his 
character;  and  his  unceasing  efforts  did  a  great 
deal  to  make  its  conditions  endurable  for  the 
other  members  of  the  family. 

"  For  the  poor  also  he  had  ever  been  very 
tender-hearted,  and,  destitute  as  we  were,  he 
always  contrived  to  find  something  to  give  to 


THE  STORY  OF  HIS  LIFE  37 

others  who  were  in  greater  want.  This  alms- 
giving proclivity  of  my  brother  was  a  great 
trial  to  our  mother,  for  in  our  straitened  cir- 
cumstances she  found  it  very  difficult  with  the 
means  at  her  disposal  to  provide  for  her  own 
family  only  those  things  which  were  actually 
necessary. 

"  The  matter  to  which  I  have  just  referred 
as  interfering  with  our  contentment  was  a  very 
terrible  experience  brought  upon  us  by  Subh  i 
Ezel,  to  whose  machinations  our  subsequent 
sufferings  were  chiefly  due,  and  which  were 
the  immediate  cause  of  our  being  sent  some 
years  later  from  Adrianople  to  Akka.  To  this 
very  serious  affair  I  will  now  proceed. 

"  Subh  i  Ezel  continued  to  be  one  of  our 
company  after  we  came  to  Baghdad  in  1853. 
With  his  family  he  now  occupied  in  Adrianople 
a  house  separate  from  ours  though  near  it. 
The  relations  between  the  two  families,  which 
for  a  time  while  we  were  in  Baghdad  had  been 
strained,  had  become  again  harmonious.  The 
food  of  Subh  i  Ezel's  family  was  usually  pre- 
pared in  our  house,  under  my  supervision,  and 
sent  to  Subh  i  Ezel's  house.  The  reason  for 
this  was  that  his  wives  were  not  properly  at- 
tentive to  their  household  affairs  and  prepared 
his  food  so  badly  that  it  was  not  suitable  for 


38  THE  STORY  OF  HIS  LIFE 

him  to  eat.  We  saw  this,  and,  in  order  to  en- 
able him  to  live  comfortably,  offered  to  cook 
his  food  and  send  it  to  him. 

"  There  was  a  bath  in  our  house,  but  none 
in  Subh  i  Ezel's,  and  he  was  accustomed  to 
use  our  bath.  The  same  servant  prepared  the 
bath  and  acted  as  bath  attendant  for  both  my 
father  and  Subh  i  Ezel. 

"  Up  to  this  time  the  declaration  which  the 
Blessed  Perfection  had  made  to  five  of  his 
disciples  in  Baghdad  had  not  been  formally 
communicated  to  Subh  i  Ezel,  or,  indeed,  to 
any  one  else,  and  we  do  not  know  that  he  was 
aware  of  it :  though  his  conduct  suggests  that 
he  suspected  it,  and  that  this  suspicion  fur- 
nished the  incentive  which  prompted  him  in 
doing  what  I  am  about  to  relate.  As  you  no 
doubt  know,  Subh  i  Ezel  claimed  to  have 
been  appointed  by  the  Bab  as  his  successor, 
and  therefore  to  be,  after  the  Bab's  death,  the 
head  of  the  Babi  Church. 

"  The  events  which  I  am  about  to  relate 
occurred  about  one  year  after  he  had  moved 
into  the  city  from  the  quarters  which  he  had 
at  first  occupied  in  Adrianople.  One  day 
while  in  the  bath  Subh  i  Ezel  remarked  to  the 
servant  (who  was  a  believer)  that  the  Blessed 
Perfection  had  enemies  and  that  in  the  bath 


THE  STORY  OF  HIS  LIFE  39 

he  was  much  exposed,  and  asked  whether  it 
would  not  be  easy  for  an  attendant  who  was 
not  faithful  to  the  Blessed  Perfection  to  make 
away  with  him  while  shaving  him.  The  serv- 
ant replied  that  this  was  certainly  the  case. 
Subh  i  Ezel  then  asked  him  whether,  if  God 
should  lay  upon  him  the  command  to  do  this, 
he  would  obey  it.  The  servant  understood 
this  question,  coming  from  Subh  i  Ezel,  to  be 
a  suggestion  of  such  a  command,  and  was  so 
terrified  by  it  that  he  rushed  screaming  from 
the  room.  He  first  met  Abbas  Effendi  and 
repeated  to  him  Subh  i"  Ezel's  words.  My 
brother  endeavoured  to  quiet  him,  and  com- 
manded his  silence.  This  the  servant  refused 
unless  he  was  taken  at  once  to  the  Blessed 
Perfection.  Abbas  Effendi  accordingly  ac- 
companied him  to  my  father,  who  listened  to 
his  story  and  then  enjoined  absolute  silence 
upon  him. 

"  This  occurrence  was  ignored  by  my  father 
and  brother,  and  our  relations  with  Subh  i 
Ezel  continued  to  be  cordial.  The  Blessed 
Perfection  was  indeed  several  times  warned  to 
beware  of  Subh  i  Ezel,  by  persons  who  claimed 
to  have  overheard  conversations  between  him 
and  his  intimates,  but  no  attention  was  paid 
to  these  warnings. 


40  THE  STORY  OF  HIS  LIFE 

"  Some  time  afterwards,  to  celebrate  a  fam- 
ily festival  day,  Subh  i  Ezel  invited  us  all  to 
his  house.  At  this  time,  also,  my  father  was 
warned  not  to  take  food  there,  but  replied 
that  he  must  treat  Subh  i  Ezel  with  kindness 
and  could  not  refuse  it. 

"  This  entertainment  was  looked  upon  as 
cementing  the  family  reconciliation,  and  it  is 
usual  on  such  occasions  among  Persians  for 
the  heads  of  the  two  family  factions  which 
have  been  alienated  to  eat  from  the  same 
plate.  So,  now,  rice  for  both  my  father  and 
Subh  i  Ezel  was  served  to  them  on  one  plate. 
This  rice,  as  well  as  all  the  other  food  used 
for  the  meal,  had  been  prepared  in  Subh  i 
Ezel's  house,  contrary  to  the  usual  custom. 
Now  my  father  and  Subh  i  Ezel  had  these 
well-known  peculiarities  of  taste  —  that  the 
former  was  very  fond  of  onions,  while  the 
latter  could  not  endure  them.  The  portion 
of  rice  intended  for  my  father  was  accordingly 
flavoured  with  onions,  while  that  intended  for 
Subh  i  Ezel  was  differently  prepared.  The 
servant  bringing  in  the  plate  placed  it,  at  the 
direction  of  Subh  i  Ezel,  with  the  side  upon 
which  was  the  rice  flavoured  with  onions  to- 
ward the  Blessed  Perfection.  While  he  did 
so  Subh  i  Ezel  smilingly  remarked,  '  Here  is 


THE  STORY  OF  HIS  LIFE  41 

rice  cooked  as  you  like  it ! '  My  father  ate 
some  of  the  rice  prepared  for  him,  but  for- 
tunately not  very  much,  as  for  some  reason  it 
did  not  please  him.  He  preferred  the  rice 
prepared  for  Subh  i  Ezel,  and  ate  of  it,  and 
also  of  the  dishes  which  the  others  at  the 
table  were  eating. 

"  Soon  after  eating  the  rice  my  father  be- 
came ill  and  went  home.  About  midnight  he 
was  seized  with  severe  vomiting  and  passing 
of  blood  from  the  bowels.  A  physician  was 
summoned,  and  declared  that  he  had  been 
poisoned. 

"  My  father  was  desperately  ill  for  twenty- 
two  days ;  during  all  this  time  he  took  no 
food.  On  the  eighteenth  day  the  physician 
said  that  he  could  not  live.  The  death  sen- 
tence terribly  moved  Abbas  Effendi.  He 
placed  his  head  on  the  pillow  beside  his  fa- 
ther's in  the  utmost  agony  of  grief.  He  im- 
plored him  to  live  for  the  sake  of  the  world, 
for  his  family,  and  for  him.  My  father  was 
too  feeble  to  speak,  and  could  only  place  his 
hand  on  my  brother's  head.  The  physician 
was  deeply  moved  by  the  sight.  He  had 
learned  to  love  Abbas  Effendi, — as  did  every 
one  who  came  in  contact  with  him, — and  de- 
clared he  would  give  his  life  to  save  the  father 


42  THE  STORY  OF  HIS  LIFE 

for  the  boy.  Thrice  he  repeated,  *  I  will  give 
my  life — I  will  give  my  life — I  will  give  my 
life,'  walking  as  he  spoke  several  times  around 
the  bed.  At  length,  utterly  despairing  of 
the  case,  he  left.  The  next  morning  he 
sent  word  that  he  was  ill,  and  advised  that 
another  physician  be  summoned.  Nine  days 
later  he  died.  We  then  recalled  his  singular 
words. 

"  Meanwhile  we  did  not  summon  another 
physician  for  my  father,  feeling  that  the  case 
was  hopeless  ;  but  to  our  surprise  his  condition 
soon  showed  marked  improvement,  and  on  the 
third  day  he  asked  for  food,  which  gave  us 
much  hope.  From  this  time  he  grew  stronger 
continuously,  but  very  slowly,1  and  at  length 
recovered. 

1  Partisans  of  Subh  i  Ezel  have  endeavoured  to  anticipate  and 
break  the  force  of  these  revelations  by  publishing  the  following 
story,  cited  by  Professor  Browne  in  a  note,  A  Traveller's  Narrative, 
p.  359.  They  allege  that  Beha  Ullah  "caused  poison  to  be  placed 
in  one  side  of  a  dish  of  food  which  was  to  be  set  before  himself  and 
Subh  i  Ezel,  giving  instructions  that  the  poisoned  side  should  be 
turned  towards  his  brother.  As  it  happened,  however,  the  food  had 
been  flavoured  with  onions,  and  Subh  i  Ezel,  disliking  this  flavour, 
refused  to  partake  of  the  dish.  Beha  Ullah,  fancying  that  his 
brother  suspected  his  design,  ate  some  of  the  food  from  his  side 
of  the  dish  ;  but  the  poison  having  diffused  itself  to  some  extent 
through  the  whole  mass,  he  was  presently  attacked  with  vomiting  and 
other  symptoms  of  poisoning."  This  transparent  fabrication  as- 
sumes an  impossible  ignorance  on  the  part  of  Beha  Ullah  of  the  fact 
that  onions  were  disliked  by  his  brother,  as  well  as  the  improbable 


THE  STORY  OF  HIS  LIFE  43 

"  After  the  recovery  of  my  father  from  this 
illness,  Abbas  Effendi  strongly  urged  him  to 
declare  himself  to  Subh  i  Ezel.  My  father, 
however,  persisted  in  replying  that  so  long  as 
Subh  i  Ezel  did  not  effect  other  harm  than  he 
was  able  to  do  to  him  personally,  that  is,  so 
long  as  he  did  not  injure  the  Cause,  he  would 
not  assert  himself  against  him. 

"  Subh  i  Ezel  made  no  further  attempts 
upon  the  life  of  the  Blessed  Perfection,  but 
he  began  to  endeavour  to  arouse  dissensions 
among  the  believers,  making  various  false 


hypothesis  that  Beha  Ullah  would  knowingly  have  partaken  of  food 
in  which  poison  had  been  placed. 

In  the  following  pages  of  his  book  Professor  Browne  mentions  a 
number  of  other  charges  made  against  Beha  Ullah  by  the  Ezelis, 
equally  incredible,  at  least  so  it  seems  to  me,  to  any  one  familiar 
with  the  character  and  teachings  of  the  Beha'is.  I  do  not  think  that 
it  would  be  time  well  employed  to  advert  to  these  charges  in  detail. 
Allegations  so  flatly  in  contradiction  to  the  spirit,  lives,  and  teach- 
ings of  Beha  Ullah  and  his  successor,  will  quickly  enough  fade  away 
and  be  forgotten  if  left  to  themselves.  But  I  must  protest  most 
energetically  against  Professor  Browne's  suggestion  (pp.  371  et  seq.) 
that  any  traits  of  Oriental  character  shared  by  the  leaders  of  Beha'- 
ism  could  be  assumed  as  possibly  closing  their  eyes  to  the  iniquity 
of  such  proceedings  in  support  of  their  cause.  Of  course  one  can- 
not dogmatise  on  impressions  of  character,  but  I  wish  to  place  on 
record  the  fact  that  my  own  acquaintance  with  the  Beha'is  and  the 
spirit  which  animates  them  makes  it  inconceivable  to  me  that  such 
utter  perversion  of  moral  sense,  however  possible  it  may  generally 
be  to  the  Oriental  type  of  character,  about  which  I  here  express  no 
opinion,  could  under  any  circumstances  characterise  their  policy  as 
a  body,  or  the  policy  of  their  leaders. 


44  THE  STORY  OF  HIS  LIFE 

accusations  against  the  Blessed  Perfection.  At 
this  time,  of  course,  the  Babis  in  general  did 
not  know  that  my  father  had  said  that  he  was 
the  Divine  Manifestation,  but  he  was  regarded 
by  most  of  them  as  their  leader,  and  very 
much  beloved.  Subh  i  Ezel  was  looked  upon 
as  leader,  however,  by  some  of  the  Babis. 

"  Thus  matters  went,  becoming  worse  and 
worse,  until  it  was  plainly  evident  that  the 
Cause  was  suffering.  Then  the  Blessed  Per- 
fection summoned  Abbas  Effendi  and  said  to 
him  that  the  time  had  come  for  a  public  de- 
claration. '  Not  for  myself  would  I  do  it/ 
he  said,  l  but  because  the  welfare  of  the  Cause 
demands  it.'  He  then  wrote  a  tablet,  longer 
than  any  he  had  before  written  and  of  great 
power, — it  has  been  said  that  men  trembled  as 
they  read  it, — addressed  to  the  Babis  generally, 
and  setting  forth  his  declaration. 

"  This  tablet  he  directed  to  be  read  to  every 
Babi,  but  first  of  all  to  Subh  i  Ezel.  He  as- 
signed to  one  of  his  followers  the  duty  of  tak- 
ing it  to  Subh  i  Ezel,  reading  it  to  him,  and 
returning  with  Subh  i  Ezel's  reply.  When 
Subh  i  Ezel  had  heard  the  tablet,  he  did  not 
attempt  to  refute  it ;  on  the  contrary  he  ac- 
cepted it,  and  said  that  it  was  true.  But  he 
went  on  to  maintain  that  he  himself  was  co- 


THE  STORY  OF  HIS  LIFE  45 

equal  with  the  Blessed  Perfection,  affirming 
that  he  had  had  a  vision  on  the  previous  night 
in  which  he  had  received  this  assurance. 

"  When  this  statement  of  Subh  i  Ezel  was 
reported  to  the  Blessed  Perfection,  the  latter 
directed  that  every  Babi  should  be  informed 
of  it  at  the  time  when  he  heard  his  own  tablet 
read.  This  was  done,  and  much  uncertainty 
resulted  among  the  believers.  They  generally 
applied  to  the  Blessed  Perfection  for  advice, 
which,  however,  he  declined  to  give.  At 
length  he  told  them  that  he  would  seclude 
himself  from  them  for  four  months,  and  that 
during  this  time  they  must  decide  the  question 
for  themselves. 

"This  he  did.  None  of  the  believers  other 
than  his  own  family  had  access  to  him,  or  com- 
munication with  him,  for  four  months.  At  the 
end  of  that  period  all  the  Babis  in  Adrianople, 
with  the  exception  of  Subh  i  Ezel  and  five  or 
six  others,  came  to  the  Blessed  Perfection  and 
declared  that  they  accepted  him  as  the  Divine 
Manifestation,  whose  coming  the  Bab  had  fore- 
told. The  Babis  of  Persia,  Syria,  Egypt,  and 
other  countries,  also,  in  due  time  accepted  the 
Blessed  Perfection  with  substantial  unanimity.1 

1  Subh  i  Ezel  had,  indeed,  a  few  adherents  ;  but  his  following  has 
been  so  inconsiderable,  and  so  utterly  without  the  vitality  and  power 


46  THE  STORY  OF  HIS  LIFE 

"  Subh  i  Ezel  now  took  up  another  line  of 
action.  He  opened  a  correspondence  with 
prominent  persons  in  the  Turkish  government 
and  the  Moslem  Church,  in  which  he  alleged 
that  the  Blessed  Perfection  was  stirring  up 
strife  and  seeking  to  destroy  the  Moslem  faith 
by  showing  a  contempt  for  the  Koran,  neglect- 
ing the  fast  of  Ramadan,  permitting  the  women 
of  his  followers  to  go  unveiled,  condemning 
polygamy,  and  the  like.  These  allegations, 
although  wholly  unfounded,  since  the  Blessed 
Perfection,  equally  with  our  Master  at  the 
present  time,  required  of  his  followers  the 
most  careful  observance  of,  and  respect  for, 
the  social  customs  of  the  people  among  whom 
they  lived,  were  persisted  in  by  Subh  i  Ezel, 
until  he  had  made  the  impression  which  he  de- 
sired. The  Turkish  government,  annoyed  and 
irritated,  finding  our  people,  between  whom, 
as  can  be  well  understood,  it  was  unable  to 
discriminate,  vexatious  and  troublesome,  wear- 
ied of  the  whole  matter,  and  determined  to 
scatter  us ;  a  course  which  under  the  circum- 
stances was  a  quite  natural  and  intelligible  out- 

of  assimilation  so  characteristic  equally  of  the  earliest  and  latest 
stages  of  this  movement,  that  the  defection  has  not  impaired  in  any 
ascertainable  degree  its  solidarity,  and  is  to  be  regarded,  in  consider- 
ing the  present  status  of  the  faith,  as  a  quite  negligible  quantity. 


THE  STORY  OF  HIS  LIFE  47 

come  of  Subh  i  Ezel's  actions.  An  order  was 
therefore  issued  decreeing  that  the  Babis  in 
Adrianople  should  be  separated  and  banished ; 
that  Subh  i  Ezel  should  be  sent  to  one  place, 
the  Blessed  Perfection  to  another,  his  family 
to  another,  and  the  followers  to  still  others  ; 
and  that  all  should  be  kept  in  ignorance  -of 
their  own  and  the  others'  destinations. 

"  During  the  period  of  his  residence  at 
Adrianople,  Abbas  Effendi  had  endeared  him- 
self to  every  one,  high  and  low,  those  of  the 
faith  and  others  alike.  He  taught  much  and 
even  at  that  time  was  commonly  called  the 
'  Master.'  The  Governor  himself  had  become 
a  friend  of  the  Master's  and  delighted  to  listen 
to  his  religious  discourses.  It  was  the  habit 
of  the  Governor  frequently  to  have  the  Master 
at  the  palace,  and  when  my  brother  could  not 
go  to  the  Governor  he  sometimes  came  to  my 
brother. 

"  When  the  Governor  received  the  order 
of  banishment  from  Adrianople  he  was  so 
affected  by  it  that,  not  having  the  heart  to 
execute  it  himself,  he  put  it  into  the  hands  of 
his  subordinates  for  execution,  wrote  a  letter 
to  Abbas  Effendi,  and  left  the  city.  In  this 
letter  he  said  : 

"  '  This  trouble  has  come  upon  you  through 


48  THE  STORY  OF  HIS  LIFE 

members  of  your  own  family.  It  is  Subh  i 
Ezel  who  has  caused  the  Sultan  to  take  these 
steps.  I  am  powerless  to  aid  you,  and  my 
love  for  you  is  so  great  that  I  must  go  away. 
I  cannot  see  this  dreadful  thing  happen.' 

"  This  trouble  broke  with  the  suddenness  of 
a  tornado  upon  us.  We  were  sitting  quietly 
together  at  home  when  we  heard  a  bugle-call. 
My  brother  looked  out  and  saw  a  cordon  of 
soldiers  about  the  house  presenting  arms. 
Our  first  thought  was  that  the  life  of  the 
Blessed  Perfection  or  of  Abbas  Effendi  was 
threatened.  The  latter  endeavoured  to  quiet 
our  alarm,  and  went  out  to  inquire  the  cause 
of  this  demonstration.  He  was  given  the 
Governor's  letter.  The  family  consulted  and 
Abbas  Effendi  then  told  the  officer  in  com- 
mand that  we  would  die  rather  than  be  sepa- 
rated, and  asked  at  least  for  respite.  The 
reply  was,  *  No ;  you  must  go  to-day,  Beha 
Ullah  and  his  family  to  different  places,  and 
neither  can  know  the  destination  of  the  other.' 
Abbas  Effendi  demanded  permission  to  go 
to  the  Governor's  palace  and  appeal  to  his 
representative.  This  was  at  first  refused  but 
finally  granted,  and  he  set  out  between  two 
guards. 

"  My  brother   pleaded  so   eloquently  with 


THE  STORY  OF  HIS  LIFE  49 

the  officials  that  they  consented  to  telegraph 
to  Constantinople  asking  that  the  order  be 
changed  so  that  our  family  might  remain 
together.  A  reply  was  received  refusing  the 
change.  My  brother  persisted,  and  had  such 
influence  with  the  officials  that  they  seemed 
unable  to  put  the  measure  into  execution,  per- 
mitting him  to  send  despatch  after  despatch 
for  a  week. 

"  These  were  days  of  horror.  The  mem- 
bers of  our  family  neither  ate  nor  slept.  No 
cooking  was  done  in  the  house.  When  my 
brother  left  in  the  morning  with  the  guards 
we  feared  that  we  might  never  see  him  again, 
and  watched  hour  after  hour  for  his  return. 

"  At  length  a  telegram  was  received  granting 
the  concession  that  my  father  should  be  per- 
mitted to  take  with  him  his  immediate  family, 
but  directing  that  his  followers  should  be  separ- 
ated from  him,  without  knowledge  of  his  destin- 
ation. A  servant  who  had  accompanied  my 
brother  overheard  a  part  of  this  despatch  read 
and  misunderstood  it.  Without  waiting  to  in- 
quire whether  he  had  heard  aright,  he  returned 
to  us  with  the  report  that  the  first  order  was 
not  to  be  rescinded ;  that  the  Blessed  Perfec- 
tion was  to  be  separated  from  his  family  and 
his  followers.  After  telling  us  this  he  ran  out 


50  THE  STORY  OF  HIS  LIFE 

and  spread  the  news  among  the  believers  who 
were  gathered  near  our  house.  They  were  as 
though  stunned,  paralysed.  One  of  them,  an 
old  and  faithful  follower,  seized  a  knife,  and 
exclaiming,  '  If  I  must  be  separated  from  my 
Lord,  I  will  go  now  and  join  my  God,'  cut 
his  throat.  Fortunately  this  man's  knife  was 
partially  arrested  by  a  bystander  so  that  his 
jugular  vein  was  not  severed  ;  with  the  aid  of 
a  physician  his  life  was  ultimately  saved. 

"  The  attempted  suicide  caused  a  great  noise 
and  disturbance,  which  attracted  our  attention. 
My  mother  and  I  went  out  to  inquire  into  the 
cause  of  the  commotion.  We  came  near,  and 
saw  a  man  lying  on  the  ground  with  blood 
streaming  from  him.  The  soldiers  surround- 
ing the  group  prevented  us  from  approaching 
closely  enough  to  determine  with  certainty 
who  it  was,  but  the  first  thought  which  came 
to  us  was  that  my  poor  brother,  on  hearing 
that  the  order  was  to  be  carried  out,  had,  in 
his  despair,  killed  himself.  We  could  hear  the 
gulping  utterances  of  the  man  — '  You  have 
separated  me  from  my  Lord,  —  I  prefer  to  die.' 
Though  unable  to  distinguish  the  voice,  we 
still  thought  it  was  my  brother.  We  remained 
in  this  agonising  suspense  for  some  time,  until 
we  suddenly  heard  my  brother's  voice  rising 


THE  STORY  OF  HIS  LIFE  51 

high  above  the  din,  and  speaking  with  tremend- 
ous force. 

"  On  hearing  him,  two  things  amazed  us. 
First,  he  seemed  to  be  wrought  up  to  the  high- 
est pitch  of  anger  and  indignation.  Never 
before  had  we  heard  him  speak  an  angry  word. 
We  had  known  him  sometimes  impatient  and 
peremptory,  but  never  angry.  And  then,  his 
great  excitement  had  apparently  given  him 
command  of  the  Turkish  language,  which  no 
one  had  ever  heard  him  speak  before.  He 
was,  in  Turkish,  and  in  the  most  impassioned 
and  vehement  manner,  protesting  against,  and 
denouncing,  the  treatment  of  the  officers  and 
demanding  the  presence  of  the  Governor,  who 
in  the  meantime  had  returned  to  the  city.  The 
officers  seemed  cowed  by  his  vehemence,  and 
the  Governor  was  sent  for.  He  came,  and 
seeing  the  situation  said,  *  It  is  impossible,  we 
cannot  separate  these  people.' 

"  The  Governor  returned  to  his  palace  and 
telegraphed  to  Constantinople.  The  next  day 
he  received  a  reply  granting  permission  to  the 
followers  of  the  Blessed  Perfection  to  accom- 
pany him.  We  were  told  to  prepare  for  im- 
mediate departure,  but  were  not  told  to  what 
place  we  were  to  be  sent.  When  we  set  out 
there  were  seventy-seven  in  all  in  our  band. 


52  THE  STORY  OF  HIS  LIFE 

We  journeyed  six  days,  and  arrived  at  Galli- 
poli,  which  is  on  the  sea. 

"  On  our  arrival  at  this  town  we  were  met 
with  the  information  that  the  Governor  had  a 
telegraphic  order  from  the  Sultan's  government 
directing  our  separation  ;  that  my  father  with 
one  servant  was  to  go  to  one  place,  my  brother 
with  one  servant  to  another,  the  family  to  Con- 
stantinople, the  other  followers  to  various 
places.  This  sudden  and  unexplained  with- 
drawal of  the  hard-won  concession  we  had  so 
recently  obtained  exhausted  our  patience.  We 
unhesitatingly  declared  that  we  would  not  be 
separated,  and  a  repetition,  in  substance,  of 
the  events  of  the  last  days  in  Adrianople  fol- 
lowed. My  brother  went  to  the  Governor  and 
told  him  that  we  would  not  submit  to  separa- 
tion. 'Do  this/  said  he, — 'take  us  out  on  a 
steamer  and  drown  us  in  the  ocean.  You  can 
thus  end  at  once  our  sufferings  and  your  per- 
plexities. But  we  refuse  to  be  separated.' 

"  We  remained  in  Gallipoli  for  a  week,  in 
the  same  horrible  suspense  which  we  had  ex- 
perienced at  Adrianople.  Finally  my  brother, 
by  his  eloquence  in  argument  and  power  of 
will,  succeeded  in  gaining  for  the  second  time 
from  the  Constantinople  government  the  con' 
cession  that  we  should  remain  together. 


THE  STORY  OF  HIS  LIFE  53 

"  At  Gallipoli  the  German,  Russian,  and 
English  Consuls  called  upon  the  Blessed  Per- 
fection and  offered  to  intercede  in  his  behalf 
with  the  Turkish  government,  assuring  him 
that  they  could  procure,  for  him  and  his  family, 
permission  to  go  to  one  of  the  countries  of 
Western  Europe,  where  they  would  have  no 
further  trouble.  My  father  replied  that  he  did 
not  wish  to  oppose  the  will  of  the  Sultan,  nor 
would  he  consent  to  abandon  his  followers; 
that  his  only  interests  were  in  spiritual  things 
and  his  only  desire  to  preach  a  religion,  and 
that  therefore  he  had  nothing  to  fear. 

"The  order  from  Constantinople  directed 
that  we  should  embark  together  upon  a  govern- 
ment vessel,  and  no  time  was  lost  in  putting  it 
into  execution.  In  the  hurry,  distress,  and 
uncertainty  of  the  moment,  we  neglected  to 
provide  food  for  the  voyage,  but  to  one  old 
servant,  on  his  way  to  the  ship,  the  thought 
occurred  that  he  had  not  seen  any  provisions 
prepared,  and  he  bought  a  box  of  bread.  This, 
with  the  ship's  prisoners'  rations,  which  were 
almost  inedible,  was  the  only  food  we  had  for 
five  days,  when  we  reached  Alexandria.  Here 
the  rumour  that  we  were  to  be  separated  was 
renewed ;  and  all  were  so  terrified  by  it  that 
no  one  was  willing  to  leave  the  ship  to  buy 


54  THE  STORY  OF  HIS  LIFE 

provisions  lest  he  be  prevented  from  returning. 
We  were  able  to  procure  only  some  grapes  and 
mineral  water. 

"  The  little  bread  we  had  was  now  spoiled  ; 
and,  what  with  hunger,  fright,  and  grief,  we 
were  almost  bereft  of  reason.  On  one  of  our 
company,  indeed,  these  conditions  had  so 
preyed  as  to  unbalance  his  mind,  and  he  threw 
himself  from  the  ship  as  we  were  leaving  the 
harbour  of  Alexandria.  The  ships'  officers 
were,  however,  fortunately  able  to  bring  her 
to  in  time  to  reach  this  man  before  he  sank, 
and  he  was  brought  on  board  and  revived." 


CHAPTER  IV 

THE  STORY  OF  HIS  LIFE    (Continued) 
AKKA 

"  A  FTER  a  voyage  of  about  two  days  we 
•**•  were  landed  at  Haifa,  in  Syria.  All 
were  sick,  from  hunger  or  eating  improper 
food.  I  myself  was  a  healthy  woman  up  to 
the  time  of  taking  this  voyage ;  since  then  I 
have  never  been  well. 

"  We  remained  one  day  in  the  prison  at 
Haifa,  the  men  in  chains,  and  were  then  taken 
in  small  boats  to  Akka  (a  distance  of  ten  miles). 
The  water  was  very  rough,  and  nearly  all  be- 
came seasick. 

"  Akka,  as  we  afterwards  learned,  was  a 
prison  to  which  the  worst  criminals  were  com- 
monly sent  from  all  parts  of  the  Turkish 
Empire.  It  was  reported  to  have  a  deadly 
climate.  There  was  a  saying  that  if  a  bird  flew 
over  Akka  it  would  fall  and  die. 

"  At  that  time  there  was  no  landing  for  the 
city  :  it  was  necessary  to  wade  ashore  from  the 

55 


56  THE  STORY  OF  HIS  LIFE 

boats.  The  Governor  ordered  that  the  women 
be  carried  on  the  backs  of  the  men.  My 
brother  was  not  willing  that  this  should  be 
done,  and  protested  against  it.  He  was  one 
of  the  first  to  land,  and  procured  a  chair,  in 
which,  with  the  help  of  one  of  the  believers,  he 
carried  the  women  ashore.  The  Blessed  Per- 
fection was  not  allowed  to  leave  his  boat  until 
all  his  family  had  landed.  When  he  had  come 
ashore,  the  family  were  counted  and  taken  to 
the  army  barracks,  in  which  we  were  to  be 
imprisoned.  From  the  terrible  sufferings  and 
privations  of  the  journey  we  were  nearly  all 
sick ;  worst  of  all,  perhaps,  the  Blessed  Perfec- 
tion and  myself. 

"  Arrived  at  the  barracks,  it  was  proposed 
to  put  the  Blessed  Perfection  and  his  family 
on  the  second  floor,  and  he  was  sent  up  ;  but 
I  fainted  from  exhaustion  and  was  unable  to 
ascend  the  stairs.  [Here  the  narrator  paused 
a  moment,  visibly  trembling,  and  then  con- 
tinued.] Of  my  own  experience  perhaps  this 
is  the  most  awful.  The  horrible  sufferings 
of  the  voyage  had  reduced  me  almost  to  the 
point  of  death.  Upon  that  came  the  seasick- 
ness. When  we  landed  in  Akka  all  the  people 
of  the  town  came  crowding  about  us,  talking 
loudly  in  Arabic,  which  I  understood.  Some 


THE  STORY  OF  HIS  LIFE  57 

said  that  we  were  to  be  put  in  the  dungeons 
and  chained  ;  others  that  we  were  to  be  thrown 
into  the  sea.  The  most  horrible  jests  and  jeers 
were  hurled  at  us  as  we  were  marched  through 
the  streets  to  this  dreadful  prison. 

"  Imagine,  if  you  can,  the  overpowering  im- 
pression made  by  all  this  upon  the  mind  of  a 
young  girl,  such  as  I  was  then.  Can  you  won- 
der that  I  am  serious,  and  that  my  life  is  dif- 
ferent from  those  of  my  countrywomen  ?  But 
this  is  digressing. 

"When  we  had  entered  the  barracks  the 
massive  door  was  closed  upon  us  and  the  great 
iron  bolts  thrown  home.  I  cannot  find  words 
to  describe  the  filth  and  stench  of  that  vile 
place.  We  were  nearly  up  to  our  ankles  in 
mud  in  the  room  into  which  we  were  led. 
The  damp,  close  air  and  the  excretions  of  the 
soldiers  combined  to  produce  horrible  odours. 
Then,  being  unable  to  bear  more,  I  fainted. 
As  I  fainted,  those  about  me  caught  me  before 
I  fell ;  but  because  of  the  mud  and  filth  there 
was  no  place  upon  which  I  could  be  laid.  On 
one  side  of  the  room  was  a  man  weaving  a 
mat  for  the  soldiers.  One  of  our  friends  took 
this  mat  and  I  was  placed  upon  it.  Then  they 
begged  for  water,  but  they  could  not  get  it. 
The  soldiers  would  permit  no  one  to  go  out. 


58  THE  STORY  OF  HIS  LIFE 

There  was  a  pool  of  water  on  the  dirt  floor,  in 
which  the  mat-maker  had  been  moistening  his 
rushes.  Some  of  this  water  was  dipped  up 
and  strained  and  put  to  my  lips.  I  swallowed 
a  little  and  revived ;  but  the  water  was  so 
foul  that  my  stomach  rejected  it,  and  I  fainted 
again.  Then  a  little  of  this  water  was  thrown 
into  my  face ;  and  at  length  I  revived  suffi- 
ciently to  go  up-stairs. 

"  In  the  meantime  my  brother  had  slipped 
out  and  gone  down  to  assist  in  the  landing  of 
the  remainder  of  our  company,  whom  we  had 
left  in  the  boats.  When  the  soldiers  discovered 
that  he  had  disappeared,  they  at  once  notified 
the  Governor,  who  had  search  made  for  him 
and  found  him  helping  the  others  ashore. 
The  followers  were  all  brought  to  the  barracks 
together  and  lodged  on  the  ground  floor. 
Among  them  were  the  women  and  children, 
almost  dying  with  hunger  and  parched  with 
thirst.  My  brother  begged  to  be  permitted 
to  go  out  for  food  and  water.  The  soldiers 
replied:  '  You  cannot  put  a  foot  outside  of 
this  room.  If  you  do,  we  will  kill  you.  Our 
orders  are  not  to  let  you  leave  the  barracks 
under  any  pretext.'  Then  he  asked  permis- 
sion to  send  out  a  servant  guarded  by  soldiers. 
This  was  refused. 


THE  STORY  OF  HIS  LIFE  59 

"  The  above  was  related  to  us  by  my  brother, 
when  he  at  length  returned  to  our  family  quar- 
ters, in  reply  to  our  inquiries  as  to  the  occasion 
of  his  absence.  He  had  been  away  for  hours, 
and  our  hearts  had  been  filled  with  anxiety 
for  his  safety. 

"  Then  came  another  time  of  heart-sickening 
suffering.  The  mothers  who  had  babes  at 
breast  had  no  milk  for  them,  for  lack  of  food 
and  drink,  so  the  babes  could  not  be  pacified 
or  quieted.  The  larger  children  were  scream- 
ing for  food  and  water,  and  could  not  sleep  or 
be  soothed.  The  women  were  fainting. 

"  Under  these  conditions,  my  brother  spent 
the  first  part  of  the  night  in  passing  about 
among  the  distressed  people,  trying  to  pacify 
them,  and  in  appealing  to  the  soldiers  not  to 
be  so  heartless  as  to  allow  women  and  children 
to  suffer  so.  About  midnight  he  succeeded  in 
getting  a  message  to  the  Governor.  We  were 
then  sent  a  little  water  and  some  cooked  rice ; 
but  the  latter  was  so  full  of  grit  and  smelled 
so  badly  that  only  the  strongest  stomach 
could  retain  it.  The  water  the  children  drank  ; 
but  the  rice  only  the  strongest  could  eat. 
Later  on,  some  of  our  people  in  unpacking 
their  goods  found  some  pieces  of  the  bread 
which  had  been  brought  from  Gallipoli,  and  a 


60  THE  STORY  OF  HIS  LIFE 

little  sugar.  With  these  a  dish  was  prepared 
for  the  Blessed  Perfection,  who  was  very  ill. 
When  it  was  taken  to  him,  he  said  :  '  I  com- 
mand you  to  take  this  to  the  children.'  So  it 
was  given  to  them,  and  they  were  somewhat 
quieted. 

"  The  next  morning  conditions  were  no 
better ;  there  was  neither  water  nor  food  that 
could  be  eaten.  My  brother  sent  message 
after  message  to  the  Governor,  appealing  in  be- 
half of  the  women  and  children.  At  length 
he  sent  us  water  and  some  prisoners'  bread ; 
but  the  latter  was  worse  even  than  the  rice — 
appearing  and  tasting  as  though  earth  had 
been  mixed  with  the  flour.  My  brother  also 
succeeded  in  getting  permission  to  send  out 
a  servant,  guarded  by  four  soldiers,  to  buy 
food.  But  before  this  permission  was  given, 
the  Governor  commanded  the  presence  of  my 
brother  and  told  him  that  neither  he  nor  any 
of  our  people — not  even  a  child — was  to  leave 
the  prison  under  any  circumstances  whatever, 
and  that  unless  this  was  promised  the  servant 
would  not  be  permitted  to  go  out.  Under  the 
circumstances  my  brother  was  obliged  to  give 
this  promise. 

"The  servant  selected  was  told  that  if  he 
spoke  to  a  man  or  woman  except  in  bargain- 


THE  STORY  OF  HIS  LIFE  61 

ing  for  supplies,  he  would  be  spitted  on  the 
swords  of  the  soldiers. 

"  The  servant  procured  some  provisions ;  yet 
even  thus  we  were  still  badly  off  for  food,  for 
we  were  all  so  poor  that  we  could  buy  but  lit- 
tle. So  the  Blessed  Perfection  requested  that 
the  prison  allowance  for  our  support  should 
be  commuted  for  money.  The  Governor  con- 
sented, and  gave  to  my  father  the  amount 
allowed  our  family,  and  to  my  brother  the 
amount  allowed  to  the  others.  Then  my  father 
gave  his  own  share  and  that  of  our  family  to 
my  brother  for  the  people,  the  whole  being  in- 
sufficient, for  them,  saying  :  '  I  will  eat  bread.' 
Thereafter,  when  the  supply  of  provisions  was 
insufficient  and  he  learned  of  it,  he  would  take 
only  bread  and  water. 

"When  we  were  first  brought  to  the  bar- 
racks we  had  no  knowledge  as  to  the  manner 
of  life  to  which  we  were  to  be  consigned.  We 
feared  that  the  Blessed  Perfection,  my  brother, 
and  perhaps  others  would  be  placed  in  dun- 
geons and  chained.  The  only  information 
about  it  which  we  could  obtain  was  that  our 
sentence  would  be  read  on  Friday — our  arrival 
being  early  in  the  week.  This  uncertainty  was 
an  additional  horror.  When  the  sentence  was 
read  to  us,  we  learned  that  it  stated  that  we 


62  THE  STORY  OF  HIS  LIFE 

were  political  prisoners,  nihilists,  murderers, 
and  thieves ;  that  wherever  we  went,  we  cor- 
rupted the  morals  of  the  people ;  that  we  had 
leagued  to  overthrow  the  Ottoman  Empire  ; 
that  we  could  be  given  no  leniency,  and  that 
the  orders  to  keep  us  under  bolt  and  bar  must 
not  be  broken.  It  was  because  of  this  evil 
reputation,  which  had  doubtless  been  given  to 
the  government  by  those  who  had  reasons  for 
desiring  our  destruction,  and  not  from  any 
want  of  humanity  on  the  part  of  our  jailors, 
who  later  became  very  kind  and  friendly  to 
us,  that  we  were  subjected  to  such  stern  treat- 
ment and  were  given  no  more  latitude  or  aid. 
"  The  season  was  summer  (1868)  and  the 
temperature  very  high.  All  our  people  were 
huddled  together  on  the  damp  earth  floor  of  the 
barracks ;  with  little  water  to  drink,  and  that 
very  bad,  with  no  water  with  which  to  bathe, 
and  scarcely  enough  for  washing  their  faces. 
Typhoid  fever  and  dysentery  broke  out  among 
them.  Every  one  in  our  company  fell  sick  ex- 
cepting my  brother,  my  mother,  an  aunt,  and 
two  others  of  the  believers.  We  were  not  al- 
lowed a  physician  ;  we  could  not  procure  medi- 
cine. My  brother  had  in  his  baggage  some 
quinine  and  bismuth.  With  these  two  drugs 
and  his  nursing,  he  brought  us  all  through  with 


THE  STORY  OF  HIS  LIFE  63 

the  exception  of  four,  who  died.  These  were 
two  months  of  such  awful  horror  as  words  can- 
not picture.  Imagine  it,  if  you  can.  Some 
seventy  men,  women,  and  children  packed  to- 
gether, hot  summer  weather,  no  proper  food, 
bad  water,  the  most  offensive  odours  from 
purging  and  excretions,  and  a  general  attack  of 
the  terrible  diseases  of  dysentery  and  typhoid. 

"  There  was  no  one  with  strength  to  be  of 
any  general  service  but  my  brother.  H  e  washed 
the  patients,  fed  them,  nursed  them,  watched 
with  them.  He  took  no  rest.  When  at  length 
he  had  brought  the  rest  of  us — the  four  who 
died  excepted — through  the  crisis  and  we  were 
out  of  danger,  he  was  utterly  exhausted  and 
fell  sick  himself,  as  did  also  my  mother  and 
the  three  others  who  had  theretofore  been 
well.  The  others  soon  recovered,  but  Abbas 
Effendi  was  taken  with  dysentery,  and  long 
remained  in  a  dangerous  condition.  By  his 
heroic  exertions  he  had  won  the  regard  of  one 
of  the  officers,  and  when  this  man  saw  my 
brother  in  this  state  he  went  to  the  Governor 
and  pleaded  that  Abbas  Effendi  might  have  a 
physician.  This  was  permitted,  and  under  the 
care  of  the  physician  my  brother  recovered. 

"  For  long  after  our  departure  from  Adrian- 
ople  none  of  the  friends  and  followers  of  the 


64  THE  STORY  OF  HIS  LIFE 

Blessed  Perfection  in  Persia  knew  our  where- 
abouts. We  were  not  permitted  to  send  any 
letters.  Great  efforts  were  made  to  find  us, 
and  our  friends  finally  traced  us  to  Akka ;  but 
this  whole  city  was  then  practically  a  prison 
from  which  strangers  were  carefully  excluded, 
and  they  found  it  impossible  to  get  into  com- 
munication with  us,  or  even  to  pass  the  city 
gate. 

"  There  was  a  Persian  follower  of  the  Bab 
who  some  time  before,  having  failed  in  his 
business  at  home,  had  emigrated  to  Akka. 
He  had  not  dared  to  disclose  his  faith,  and  no 
one  suspected  it.  The  servant  who  marketed 
for  us  happened  one  day,  as  he  went  about  the 
bazaar  to  come  to  this  man's  shop  ;  and  though 
he  was  not  allowed  to  speak  with  him,  he  seems 
to  have  known  intuitively  that  he  was  a  friend. 
So  thereafter  he  made  most  of  his  purchases 
of  provisions  at  his  shop.  Some  of  the  Persian 
believers  who  had  come  to  Akka,  but  who  had 
been  unable  to  enter  the  city,  effected  com- 
munication with  this  man  and  arranged  with 
him  to  send  a  note  to  the  Blessed  Perfection. 
This  the  shopkeeper  accomplished  by  conceal- 
ing the  note  among  some  vegetables  and  giving 
them  to  the  servant  with  such  a  look  that  the 
latter  understood  and  afterwards  searched  for 


THE  STORY  OF  HIS  LIFE  65 

it.  The  note  begged  the  Blessed  Perfection 
to  send  out  some  word ;  but  this  seemed  to  be 
beyond  our  power. 

"The  physician  who  visited  my  brother,  on 
seeing  our  condition,  had  so  much  sympathy 
with  our  distress,  and  became  so  fond  of  Abbas 
Effendi,  that  he  asked  him  if  there  was  not 
something  which  he  could  do  for  us.  My 
brother  begged  him  to  take  a  message  to  the 
believers  who  were  waiting  to  hear  from  the 
Blessed  Perfection.  He  undertook  to  do  so, 
and  carried  a  tablet  away  in  the  lining  of  his  hat. 
For  two  years  this  physician  conveyed  tablets 
and  messages  to  and  fro  for  us  in  this  way. 

"  After  this  first  message  had  been  trans- 
mitted from  the  Blessed  Perfection,  many  be- 
lievers came  here  from  Persia  and  remained 
in  the  neighbourhood  with  the  hope  of  effect- 
ing some  communication  with  him,  or  at  least 
of  getting  a  glimpse  of  him.  They  would  go 
to  some  prominent  point  where  they  could  be 
seen  from  his  window.  Some  of  us,  seeing 
them,  would  call  my  brother's  attention  to 
them,  whereupon  he  would  inform  the  Blessed 
Perfection  and  follow  him  to  the  window  and 
wave  his  handkerchief. 

"  We  were  imprisoned  in  the  barracks,  with- 
out any  substantial  change  in  our  manner  of 


66  THE  STORY  OF  HIS  LIFE 

life,  for  two  years.  During  this  time  none  of 
us  left  the  prison  —  not  even  my  brother  or 
any  of  the  children.  The  Blessed  Perfection 
passed  his  time  in  his  room,  writing  tablets,  or 
rather  dictating  them  to  my  younger  brother, 
who  was  a  rapid  penman.  Abbas  Effendi 
would  copy  them  and  send  them  out  by  the 
physician. 

"  It  was  usual  to  carry  on  this  work  during 
the  evening.  One  evening  towards  the  end 
of  the  second  year,  my  younger  brother  came, 
as  was  his  habit,  to  write  for  his  father.  But 
as  he  was  not  very  well,  and  as  some  others  of 
the  family  were  also  ill,  the  Blessed  Perfection 
told  him  to  go  and  come  later.  So  he  went 
up  to  the  flat  roof  of  the  barracks,  where  we 
were  accustomed  to  walk,  and  which  was  our 
only  recourse  for  fresh  air  and  exercise.  He 
was  walking  up  and  down,  repeating  tablets 
and  gazing  at  the  sky,  when  he  stumbled,  lost 
his  balance,  and  fell  through  the  opening 
to  which  the  ladder  from  below  led  up.  The 
room  into  which  he  fell  had  a  lofty  ceiling  ;  it 
was  the  living-room  of  the  family.  No  one 
was  in  the  room  at  the  time,  but,  hearing  his 
cries,  some  of  the  family  rushed  in  and  found 
him  lying  in  a  heap  on  the  floor  with  the  blood 
pouring  from  his  mouth.  The  Blessed  Perfec- 


THE  STORY  OF  HIS  LIFE  67 

tion,  hearing  the  commotion,  opened  the  door 
of  his  room  and  looked  out.  When  he  saw 
his  son  he  turned  back  and  re-entered  his  room, 
saying  :  *  Mahdy  has  gone  ! ' 

"  We  took  him  up  and  laid  him  on  his  mat. 
He  was  perfectly  conscious.  Later  the  Blessed 
Perfection  came  and  remained  with  him.  The 
physician  was  sent  for ;  he  said  that  there  was 
no  hope. 

"  My  brother  lived  for  about  thirty  hours. 
When  he  was  about  to  pass  away  the  Blessed 
Perfection  said  to  him  :  '  What  do  you  desire  ? 
Do  you  wish  to  live,  or  do  you  prefer  to  die  ? 
Tell  me  what  you  most  wish  for.'  My  brother 
replied  :  '  I  don't  care  to  live.  I  have  but  one 
wish.  I  want  the  believers  to  be  admitted  to 
see  their  Lord.  If  you  will  promise  me  this, 
it  is  all  I  ask.'  The  Blessed  Perfection  told 
him  that  it  would  be  as  he  desired. 

"  So,  after  much  patient  suffering,  my 
brother's  gentle  spirit  took  its  flight.  As  we 
could  not  leave  the  barracks,  we  could  not 
bury  our  dead ;  nor  had  we  the  consolation  of 
feeling  that  we  could  provide  for  him  through 
others  the  grateful  final  tribute  of  a  proper  and 
fitting  burial,  as  we  had  no  means  wherewith 
even  to  purchase  a  coffin.  After  some  con- 
sideration and  consultation  among  ourselves, 


68  THE  STORY  OF  HIS  LIFE 

finding  that  we  had  nothing  to  dispose  of,  and 
at  a  loss  how  to  proceed,  we  told  our  Lord l  of 
the  sad  situation.  He  replied  that  there  was 
a  rug  in  his  room  which  we  could  sell.  At 
first  we  demurred,  for  in  taking  his  rug  we 
took  the  only  comfort  he  had ;  but  he  insisted 
and  we  sold  it.  A  coffin  was  then  procured, 
and  the  remains  of  my  deceased  brother  placed 
in  it.  It  was  carried  out  by  our  jailors,  and 
we  did  not  even  know  whither  it  was  taken. 

"  The  death  of  this  youngest  and  favourite 
child — of  a  very  gentle  and  sweet  disposition — 
nearly  broke  his  mother's  heart.  We  feared 
for  her  reason.  When  the  Blessed  Perfection 
was  told  of  the  condition  of  his  wife,  he  went 
to  her  and  said  :  '  Your  son  has  been  taken  by 
God  that  His  people  might  be  freed.  His  life 
was  the  ransom,  and  you  should  rejoice  that 
you  had  a  son  so  dear  to  give  to  the  cause  of 
God.'  When  our  mother  heard  these  words 
she  seemed  to  rally, — knelt,  and  kissed  the 
Blessed  Perfection's  hands,  and  thanked  him 
for  what  he  had  said.  After  that  she  did  not 
shed  a  tear. 

"  I  should  perhaps  here  say  a  word  about 
our  relations,  in  the  family,  to  the  Blessed 
Perfection.  After  his  declaration  we  all  re- 

1  Beha  Ullah. 


THE  STORY  OF  HIS  LIFE  69 

garded  him  as  one  far  above  us,  and  tacitly 
gave  him  a  corresponding  position  in  our  de- 
meanour towards  him.  He  was  never  called 
upon  to  consider,  or  take  part  in,  any  worldly 
matters.  We  felt  no  claim  upon  him  because 
of  family  relationship — no  more  than  that  of 
his  other  followers.  When  we  had  but  two 
rooms  for  all,  one  was  set  apart  for  him.  The 
best  of  everything  was  always  given  to  him 
he  would  take  it  and  then  return  it  to  us  and 
do  without.  He  slept  upon  the  floor  because 
his  people  had  no  beds,  although  he  would 
have  been  furnished  one  had  he  wished  it. 

"  Some  time  after  the  death  of  his  son,  the 
Blessed  Perfection  (who,  as  I  have  said,  usu- 
ally never  attended  to  affairs,  these  being  all 
left  to  my  brother)  expressed  a  wish  to  have 
an  interview  with  the  Governor.  Meanwhile 
my  brother's  dying  prayer,  that  the  believers 
might  be  permitted  to  visit  their  Lord,  having 
been  overheard  by  a  soldier  who  was  present 
at  the  time  and  by  him  repeated  to  the  officer 
in  charge,  had  come  to  the  ears  of  the  Gov- 
ernor. Very  possibly  it  had  touched  him  and 
now  influenced  him  to  accede  to  the  Blessed 
Perfection's  request  for  an  interview ;  at  all 
events  the  request  was  granted,  and  the  Blessed 
Perfection  met  the  Governor  in  council  with 


70  THE  STORY  OF  HIS  LIFE 

his  officers.  He  then  addressed  them  on  the 
subject  of  his  separation  from  his  followers 
and  of  their  great  sorrow  and  distress  occa- 
sioned by  it,  reminding  them  of  his  deceased 
son's  dying  petition,  and  speaking  with  such 
eloquence  and  power  that  the  Governor  was 
moved  to  grant  his  appeal. 

"We  were,  in  consequence,  removed  from 
the  barracks  and  given  a  comfortable  house 
with  three  rooms  and  a  court.  Our  people, 
and  also  our  family,  were  permitted  to  go  at 
large  in  the  city,  and  whoever  wished  could 
visit  us  ;  but  my  father  was  required  to  remain 
within  the  house." 

Just  here  I  wish  to  interrupt  the  narrative 
in  order  to  call  attention  to  what  seems  to  me 
a  very  remarkable  fact.  Notwithstanding  this 
interminable  catalogue  of  the  extreme  and  al- 
most incredible  sufferings  and  privations  which 
this  heroic  band  of  men  and  women  have  en- 
dured—  more  terrible  than  many  martyrdoms 
-there  is  not  a  trace  of  resentment  or  bit- 
terness to  be  observed  amongst  them.  One 
would  suppose  that  they  were  the  most  for- 
tunate of  the  people  among  whom  they  live, 
as,  indeed,  they  do  certainly  consider  them- 
selves, in  that  they  have  always  been  permitted 
to  live  near  their  beloved  Lord,  beside  which 


THE  STORY  OF  HIS  LIFE  71 

they  count  their  sufferings  as  nothing.  They 
well  know  that  those  having  their  own  motives 
for  maligning  them  have  persistently  misled 
the  Sultan's  advisers  as  to  their  real  charac- 
ter and  purposes ;  and  that  their  implacable 
enemies  have  been,  not  the  authorities  of  the 
state,  but  those  allied  to  them  both  by  na- 
tionality and  close  ties  of  family  relationship. 
Except  as  these  have  interfered  and  caused 
prejudice  and  trouble,  they  consider  their  treat- 
ment by  the  government  humane  and  even 
kind.  Moreover,  they  recognise  the  fact  that 
the  deplorable  attack  upon  the  life  of  the  Shah 
of  Persia,  while  in  no  sense  their  fault,  has  been 
inevitably  their  misfortune,  rationally  explain- 
ing much  of  the  suspicion  and  harsh  treatment 
to  which  they  have  been  subjected. 

When  all  is  fairly  considered,  it  must  be  ac- 
knowledged that  the  Sultan  is  fair  and  liberal 
in  the  treatment  of  religious  opinions,  provided 
that  these  opinions  are  not  used  as  a  shield  for 
hostile  political  purposes  and  intrigues.  Men 
of  many  various  faiths  dwell  together  in  peace, 
harmony,  and  contentment  in  all  parts  of  his 
dominions. 

We  should  beware,  moreover,  of  hasty  criti- 
cism, remembering  how  difficult  it  is  for  a 
sovereign  to  penetrate  to  the  truth  of  such 


72  THE  STORY  OF  HIS  LIFE 

matters,  easily  obscured  by  the  perversions  of 
hostile  interests  which  have  his  ear;  and  we 
may  hope  that  the  patient  resignation  and  good 
lives  of  Abbas  Effendi  and  his  little  band  of 
followers  at  Akka  may  at  length  convince  his 
Majesty  that,  as  is,  indeed,  the  fact,  he  has  not 
in  his  dominions  more  loyal  subjects  or  more 
useful  citizens. 


CHAPTER  V 

THE  STORY  OF  HIS  LIFE  (Concluded) 
AKKA 

"  A  MONG  those  who  went  with  us  from 
•**  Adrianople  to  Akka  were  three  men 
who  were  followers  of  Subh  i  Ezel,  and  also 
one  of  Subh  i  Ezel's  wives  who,  having  quar- 
relled with  him,  asked  permission  to  accompany 
us.  During  the  two  years  of  close  confinement 
these  four  lived  peaceably  with  the  followers 
of  the  Blessed  Perfection,  the  woman  in  his 
family.  As  soon  as  our  company  was  released 
from  the  barracks,  they  began  to  make  mis- 
chief. They  slandered  the  believers  to  the 
people  of  Akka,  saying  that  we  would  make 
trouble  at  the  first  opportunity,  and  other 
things  of  like  nature.  The  men  were  relatives 
of  the  woman,  and  she  asked  permission  to  live 
with  them.  So  they  took  up  quarters  together 
in  another  part  of  the  town  from  that  in  which 
we  lived. 

"  After   this    their    hostility   became    more 

73 


74  THE  STORY  OF  HIS  LIFE 

aggressive  and  open.  They  declared  that  they 
were  imprisoned  by  mistake,  being  enemies  of 
the  Blessed  Perfection  ;  threatened  to  kill  the 
Blessed  Perfection  and  my  brother,  if  there 
should  be  an  opportunity  ;  and  carried  on  vari- 
ous intrigues  against  them,  as  the  forging  of 
letters  purporting  to  come  from  the  Blessed 
Perfection  and  saying  evil  things  of  the  Sultan 
and  the  Governor,  which  they  took  to  the  of- 
ficials. At  length  they  were  so  successful  in 
inviting  trouble  that  a  threat  came  from  Con- 
stantinople of  again  transporting  and  separat- 
ing us. 

"  Two  of  the  believers  thought  that  they 
would  settle  the  matter  themselves,  without 
taking  counsel  with  the  Blessed  Perfection  or 
my  brother.  They  reasoned  that  if  they  should 
take  such  counsel,  they  would  be  forbidden 
to  execute  their  plans,  and,  having  been  for- 
bidden, they  could  not  disobey.  *  We  will/ 
they  said,  *  do  a  wicked  deed  ;  but  we  will  stop 
the  evil  doings  of  these  people  even  if  we  are 
cursed  for  it.  We  will  save  our  Lord  though 
at  the  risk  of  our  own  souls.'  They  persuaded 
another  of  the  believers  to  join  them  and  the 
three  proceeded  to  the  house  of  the  Ezelis. 
Their  intention  was  to  demand  of  them  a 
promise  to  stop  their  mischief,  under  threat  of 


THE  STORY  OF  HIS  LIFE  75 

death ;  but  they  did  not  have  the  opportunity 
to  get  so  far  as  that.  Having  called  the  Eze- 
lis  out  they  asked  them  whether  they  intended 
to  kill  the  Blessed  Perfection  and  the  Master ; 
whereupon  the  Ezelis  attacked  them  fiercely 
with  clubs  and  sticks.  A  general  fight  fol- 
lowed in  which  two  Ezelis  and  one  Beha'i 
were  killed. 

"  In  consequence  of  this  affair  (which  oc- 
curred very  soon  after  our  release  from  the 
barracks)  my  brother  was  arrested  and  put  in 
chains  in  the  dungeon,  on  the  assertion  by 
the  surviving  Ezeli  and  the  woman  with  him 
that  he  and  the  Blessed  Perfection  had  in- 
stigated the  trouble.  Then  followed  another 
period  of  misery.  The  Blessed  Perfection 
was  brought  before  the  court  and  gave  test- 
imony in  behalf  of  himself  and  my  brother. 
Abbas  Effendi  was  speedily  released  from 
prison,  but  remained  under  suspicion,  and  the 
matter  was  not  determined  for  many  months, 
during  which  we  lived  in  terrible  suspense  and 
anxiety.  But  at  length  the  Court  was  satisfied 
that  the  charges  were  baseless,  and  they  were 
withdrawn.1 

1  Professor  Browne  (A  Traveller's  Narrative,  p.  370)  quotes  Lau- 
rence Oliphant  as  saying  that  Beha  Ullah,  on  being  brought  before 
the  court  on  this  occasion,  and  being  asked  who  and  what  he  was, 
replied:  "I  will  begin  by  telling  you  who  I  am  not.  I  am  not  a 


76  THE  STORY  OF  HIS  LIFE 

"The  Blessed  Perfection  then  excommun- 
icated the  two  Beha'is  who  were  in  the  fight 
and  survived  it :  they  never  again  had  speech 

camel-driver," — an  allusion  to  the  prophet  Mohammed, — "nor  am  I 
the  son  of  a  carpenter," — an  allusion  to  Christ.  "  This  is  as  much  as 
I  can  tell  you  to-day.  If  you  will  now  let  me  retire,  I  will  tell  you 
to-morrow  who  I  am."  "  Upon  this  promise,"  continues  Mr.  Oli- 
phant,  "  he  was  let  go;  but  the  morrow  never  came.  With  an  enor- 
mous bribe  he  had  in  the  interval  purchased  an  exemption  from  all 
further  attendance  at  court." 

I  called  Abbas  Effendi's  attention  to  this  statement,  and  asked  him 
if  there  was  any  truth  in  it.  "  There  is  none  whatever,"  he  replied. 
"You  can  yourself  see  that  Beha  Ullah  could  not  have  made  those 
remarks.  This  being  a  Turkish  government,  the  officials  are  all 
Mohammedans.  There  are  also  a  very  large  number  of  Christians 
here.  All  Mohammedans  and  Christians  would  have  understood  the 
allusions;  and  such  remarks  being  disrespectful  to  Mohammed  and 
Christ,  and  the  Blessed  Perfection  being  a  prisoner  accused  of  en- 
deavouring to  subvert  religious  faith,  they  would  have  cut  him  in 
pieces — he  could  never  have  left  the  court-room. 

"What  the  Blessed  Perfection  actually  said  in  his  own  behalf  was 
in  substance  this: 

"  'I  am  innocent  of  any  knowledge  of  this  matter.  How  could 
I,  who  teach  love  and  pity  for  every  creature — who  have  given  my 
life  and  that  of  my  family  to  demonstrate  that  this  is  true  religion — 
instigate  this  thing? 

"  '  You  are  trying  to  fasten  upon  me  a  guilt  of  which  I  an  innocent; 
but  I  am  ready  to  die.  If  you  wish  to  execute  me,  I  will  sign  any 
paper  which  you  may  prepare  consenting  to  my  execution;  but  I  de- 
clare to  you  that  I  am  innocent  of  this  accusation.' 

"The  trial  of  these  men  lasted  six  months;  during  all  this  time 
the  effort  was  being  made  to  fasten  the  guilt  upon  the  Blessed  Perfec- 
tion. Moreover,  this  trial  was  before  a  judge  and  jury.  Is  it  likely 
that  under  these  circumstances  he  could  have  bribed  both  a  judge  and 
a  jury,  who  were,  besides,  to  begin  with,  not  too  well  disposed  towards 
him?  The  effort  would  have  been  futile  had  he  attempted  it.  He 
did  not,  nor  would  he  have  done  so  under  any  circumstances." 


THE  STORY  OF  HIS  LIFE  77 

with  him.  He  soon  after  began  a  series  of 
tablets  on  the  sin  of  murder ;  declaring  that 
no  one,  whosoever  he  might  be,  who  would 
take  the  life  of  his  brother,  could  be  a  Beha'i. 

"  The  woman  and  the  surviving  Ezelite  were 
sent  to  Constantinople. 

"These,  so  far  as  I  have  ever  heard,  were 
the  only  Ezelis  who  have  been  killed  by 
Beha'is. 

"  After  our  liberation  from  the  barracks  and 
the  termination  of  this  affair,  my  brother  was 
able  to  mingle  freely  with  the  people  of  Akka, 
and  he  at  once  began  to  establish  friendly  rela- 
tions with  them.  As  illustrating  the  manner 
in  which  he  gradually  won  their  good-will, 
an  incident  occurs  to  me  which  I  will  relate. 
The  believers  needed  fuel,  but  the  people  would 
not  sell  it  to  them.  They  regarded  us  as  her- 
etics and  thought  there  was  merit  for  them 
in  harshness  and  unkindness  towards  us.  Ab- 
bas Effendi  obtained  permission  to  send  out 
of  the  city  for  charcoal,  and  a  camel-load  was 
brought  back.  The  driver  was  stopped  by  a 
Christian  merchant.  *  This  is  better  charcoal 
than  I  can  get/  he  said,  and  without  more  cere- 
mony took  it  for  himself — nor  would  he  return 
the  money  paid  for  it. 

"This  was   reported   to   my  brother.     He 


78  THE  STORY  OF  HIS  LIFE 

went  to  the  merchant's  shop  and  stood  in  the 
door.  He  was  not  noticed.  Then  he  entered 
and  sat  down  by  the  door.  The  merchant  con- 
tinuing to  transact  his  business  with  those  who 
came  and  paying  him  no  attention,  he  waited 
in  silence  for  three  hours.  At  length,  when 
the  others  had  left  and  no  more  came,  the 
merchant  said  to  him  :  '  Are  you  one  of  those 
prisoners  here  ?'  Abbas  Effendi  assenting,  he 
continued  :  '  What  have  you  done  that  you  are 
imprisoned  ? ' 

"  '  Since  you  ask  me,'  replied  Abbas  Effendi, 
'  I  will  tell  you.  We  have  done  nothing.  We 
are  persecuted  as  Christ  was  persecuted.' 

"  '  What  do  you  know  of  Christ  ? '  said  the 
merchant. 

"  My  brother  replied  in  such  a  manner  that 
the  merchant  perceived  that  he  was  not  ignor- 
ant of  Christ  and  the  Christian  Bible.  He 
then  began  to  question  him  about  the  Bible 
and  was  interested  in  his  replies,  as  my  brother 
gave  him  explanations  which  he  had  never 
before  heard. 

"  Next  he  invited  my  brother  to  a  seat  be- 
side him  and  continued  the  conversation  for 
two  hours.  At  its  conclusion  he  seemed  much 
pleased,  and  said  :  '  The  coal  is  gone, — I  can- 
not return  you  that,  but  here  is  the  money.' 


THE  STORY  OF  HIS  LIFE  79 

He  then  escorted  my  brother  to  the  door  and 
down  into  the  street,  treating  him  with  the 
greatest  respect.  Since  that  time  he  and  Ab- 
bas Effendi  have  been  fast  friends,  and  the 
two  families  also. 

14  Yet  the  prejudices  and  animosities  of  the 
people  against  us  were  so  deep-rooted  that 
much  time  and  patience  have  been  required 
to  remove  them.  You  have  already  been  told, 
I  think,  of  the  Afghan  who  persisted  in  his 
enmity  for  twenty-four  years,  but  was  finally 
softened  by  my  brother's  kindnesses.  So  it 
has  been  with  many.  But  in  time  his  love  for 
others  has  won  all  hearts.  People  have  com- 
monly said  of  him  :  l  What  does  he  do  to  his 
enemies  that  he  makes  them  his  friends  ? ' 

"  The  Governor,  the  magistrates,  the  officers 
of  the  army,  first  learned  to  respect  him,  and 
then  to  love  him.  Nearly  every  one  in  the 
city  loves  him, — Moslem  and  Christian,  rich 
and  poor. 

"  Yet  perhaps  there  is  one  exception — I 
know  of  no  other  —  of  which  I  will  now 
speak. 

"  The  Blessed  Perfection  indicated  in  many 
ways  that  Abbas  Effendi  was  to  be  his  suc- 
cessor. Many  years  before  his  death  he  de- 
clared this  in  his  Book  of  Laws.  He  has 


8o  THE  STORY  OF  HIS  LIFE 

referred  to  Abbas  Effendi  as  '  The  Centre  of 
my  Covenant,'  '  The  Greatest  Branch,'  '  The 
Branch  from  the  Ancient  Root,'  '  The  Mystery 
of  the  Greatest  God.'  He  conferred  upon 
him  the  designation  of  'His  Highness  the 
Master,'  and  usually  so  addressed  him  and 
spoke  of  him  ;  and  he  required  all  his  family 
to  treat  him  with  marked  deference.  He  also 
left  a  testament  in  which  he  reiterated  his  will 
in  this  respect. 

"  Nevertheless,  after  the  death  of  the  Blessed 
Perfection,  Abbas  Effendi's  assumption  of  this 
position  was  resented  by  our  half-brother, 
Mirza  Mohammed  Ali.  For  a  time  he  en- 
deavoured to  stir  up  dissensions  among  the 
Beha'is.  Failing  in  this,  he  sought  to  injure 
my  brother  personally.  At  this  time,  as  had 
been  the  case  for  more  than  twenty  years,  my 
brother  was  permitted  to  go  at  his  pleasure 
beyond  the  walls  of  Akka,  and  had  the  free- 
dom of  the  surrounding  country.  I  then  my- 
self resided  in  Haifa,  and  he  as  well  as  the 
other  members  of  his  family  were  in  the  habit 
of  going  there  frequently,  a  change  which 
was  of  much  benefit  to  their  health,  since 
Akka  is  a  small,  crowded,  and,  in  some  sea- 
sons, unhealthy  city.  Mohammed  Ali  pro- 
ceeded to  make  false  charges  of  various  sorts 


THE  STORY  OF  HIS  LIFE  81 

against  Abbas  Effendi  to  the  Turkish  govern- 
ment. One  of  these  was  this  : 

"The  Blessed  Perfection  before  his  death 
gave  Abbas  Effendi  the  charge  to  build,  on  a 
site  which  he  had  selected  on  the  side  of  Mt. 
Carmel  above  Haifa,  a  building  which  should 
be  the  permanent  resting-place  of  the  remains 
of  the  Bab,  himself,  and  my  brother,  and  also 
contain  a  hall  for  meeting  and  worship.  This 
building  was  in  process  of  erection  at  the  time 
I  speak  of — it  is  not  yet  completed — and  Mo- 
hammed Ali  represented  to  the  authorities 
that  it  was  intended  as  a  fort,  in  which  Abbas 
Effendi  and  his  followers  intended  to  intrench 
themselves,  defy  the  Government,  and  en- 
deavour to  gain  possession  of  this  part  of 
Syria. 

"  Other  equally  baseless  charges  were  fabric- 
ated and  reiterated  until  the  Government,  as 
on  previous  occasions,  became  weary  of  the 
annoyance  and  issued  a  firman  decreeing  that 
the  original  order,  by  which  the  Blessed  Per- 
fection and  his  family  were  confined  within  the 
walls  of  Akka,  should  be  again  put  in  force. 

"  This  was  about  two  years  ago.  Since  that 
time  my  brother  has  been  assured  that  on  his 
application  in  behalf  of  himself  alone,  his  strict 
confinement  would  be  again  remitted.  He 


82  THE  STORY  OF  HIS  LIFE 

r 

refuses,  however,  to  make  this  application.1 
This  is  because  he  is  much  more  grieved  by  his 
brother's  alienation  from  himself  than  by  his 
own  loss  of  freedom.  He  regards  harbour- 
ing hatred  against  another  as  the  greatest  evil 
which  can  befall  a  man,  and  he  is  determined 
to  rescue  his  brother  from  this,  if  possible,  at 
whatever  cost  to  himself.  He  knows  that  his 
own  liberation  would  cause  Mohammed  All's 
hatred  to  increase,  and  probably  render  a  re- 
conciliation impossible  ;  but  he  hopes  that,  if 
the  situation  remains  as  it  is,  he  may  in  time 
be  able  to  soften  his  brother's  heart  and  regain 
his  love.2 

"  My  father's  imprisonment  in  his  house  con- 

1  Further,  in  the  fall  of  1902,  a  number  of  American  friends  of 
Abbas  Effendi  formed  the  plan  of  visiting  the  Court  of  the  Shah  of 
Persia  and  securing  his  co-operation  in  an  application  to  the  Sultan 
of  Turkey  for  the  release  of  Abbas  Effendi.  They  came  to  Europe 
for  this  purpose,  and  from  Paris  telegraphed  to  Abbas  Effendi  asking 
his  assent  to  the  project.  He  replied,  requesting  that  the  undertaking 
should  be  abandoned. 

8  As  this  book  is  about  to  go  to  press,  I  am  informed  of  an  event 
which  has  caused  great  rejoicing  in  the  Beha'i  world.  Besides  Mo- 
hammed Ali,  Abbas  Effendi  has  another  half  brother  (full  brother 
to  the  former),  by  name  Badi  Ullah.  Badi  Ullah  has  always  main- 
tained friendly  relations  with  Abbas  Effendi  and  his  family,  but  has 
sided  with  Mohammed  Ali  in  his  protest  against  recognising  Abbas 
Effendi  as  the  head  of  the  church.  He  has  now  repented  of  his 
apostasy,  and  in  a  lengthy  manifesto,  a  copy  of  which  I  have  seen, 
announces  his  adherence  to  Abbas  Effendi  as  the  true  "  Centre  of  the 
Covenant." 


THE  STORY  OF  HIS  LIFE  83 

tinued  for  nine  years  after  our  release  from  the 
barracks.  His  followers  from  abroad  now  had 
free  access  to  him,  and  our  life  was  in  most 
respects  comparatively  comfortable.  After  this 
time  the  Governor  gave  the  Blessed  Perfec- 
tion the  freedom  of  the  city,  and  of  the 
country  in  the  vicinity  of  Akka.  His  friends 
now  urged  him  to  reside  in  the  country,  be- 
lieving that  his  health  would  be  benefited  by 
the  change.  He  at  first  refused,  but  at  length 
yielded  to  persuasion  and  transferred  his  resi- 
dence to  a  house  without  the  city.1  Here  he 

1  Professor  Browne  visited  Beha  Ullah  here  in  1890,  and  his 
graphic  description  of  his  first  interview  with  him  is  so  effective 
and  interesting  that  I  will  quote  it.  "I  was  conducted,"  he  says, 
"  through  passages  and  rooms  at  which  I  had  scarcely  time  to  glance 
to  a  spacious  hall,  paved,  so  far  as  I  remember  (for  my  mind  was 
occupied  with  other  thoughts),  with  a  mosaic  of  marble.  Before  a 
curtain  suspended  from  the  wall  of  this  great  antechamber  my  con- 
ductor paused  for  a  moment  while  I  removed  my  shoes.  Then,  with 
a  quick  movement  of  the  hand,  he  withdrew,  and,  as  I  passed,  re- 
placed the  curtain  ;  and  I  found  myself  in  a  large  apartment,  along 
the  upper  end  of  which  ran  a  low  divan,  while  on  the  side  opposite 
to  the  door  were  placed  two  or  three  chairs.  Though  I  dimly  sus- 
pected whither  I  was  going  and  whom  I  was  to  behold  (for  no  dis- 
tinct intimation  had  been  given  to  me),  a  second  or  two  elapsed  ere, 
with  a  throb  of  wonder  and  awe,  I  became  definitely  conscious  that 
the  room  was  not  untenanted.  In  the  corner  where  the  divan  met 
the  wall  sat  a  wondrous  and  venerable  figure,  crowned  with  a  felt 
head-dress  of  the  kind  called  taj  by  dervishes  (but  of  unusual  height 
and  make),  round  the  base  of  which  was  wound  a  small  white  turban. 
The  face  of  him  on  whom  I  gazed  I  can  never  forget,  though  I  can- 
not describe  it.  Those  piercing  eyes  seemed  to  read  one's  very  soul ; 
power  and  authority  sat  on  that  ample  brow  ;  while  the  deep  lines 


84  THE  STORY  OF  HIS  LIFE 

passed  a  quiet  and  peaceful  life  until  his  death 
at  the  age  of  seventy-five,  in  the  year  1892. 
His  chief  occupation,  as  it  had  been  at  all 
times  since  his  return  from  his  sojourn  of  two 
years  alone  in  the  mountains  near  Baghdad, 
was  the  writing  of  sacred  books  and  tablets. 
"  Abbas  Effendi  continued  to  live  in  Akka. 

on  the  forehead  and  face  implied  an  age  which  the  jet-black  hair  and 
beard  flowing  down  in  indistinguishable  luxuriance  almost  to  the 
waist  seemed  to  belie.  No  need  to  ask  in  whose  presence  I  stood, 
as  I  bowed  myself  before  one  who  is  the  object  of  a  devotion  and 
love  which  kings  might  envy  and  emperors  sigh  for  in  vain  ! 

"A  mild,  dignified  voice  bade  me  be  seated,  and  then  contin- 
ued :  *  Praise  be  to  God  that  thou  hast  attained  !  .  .  .  Thou 
hast  come  to  see  a  prisoner  and  an  exile.  .  .  .  We  desire  but  the 
good  of  the  world  and  the  happiness  of  the  nations  ;  yet  they  deem 
us  a  stirrer  up  of  strife  and  sedition  worthy  of  bondage  and  banish- 
ment. .  .  .  That  all  nations  should  become  one  in  faith  and  all 
men  as  brothers  ;  that  the  bonds  of  affection  and  unity  between  the 
sons  of  men  should  be  strengthened  ;  that  the  diversity  of  religion 
should  cease,  and  differences  of  race  be  annulled — what  harm  is  there 
in  this  ?  Yet  so  it  shall  be ;  these  fruitless  strifes,  these  ruinous 
wars  shall  pass  away,  and  the  "Most  Great  Peace"  shall  come. 
.  .  .  Do  not  you  in  Europe  need  this  also?  Is  not  this  that 
which  Christ  foretold  ?  .  .  .  Yet  do  we  see  your  kings  and  rulers 
lavishing  their  treasures  more  freely  on  means  for  the  destruction  of 
the  human  race  than  on  that  which  would  conduce  to  the  happiness 
of  mankind.  .  .  .  These  strifes  and  this  bloodshed  and  discord 
must  cease,  and  all  men  be  as  one  kindred  and  one  family.  .  .  . 
Let  not  a  man  glory  in  this,  that  he  loves  his  country  ;  let  him  rather 
glory  in  this,  that  he  loves  his  kind.  .  .  .' 

"  Such,  so  far  as  I  can  remember  them,  were  the  words  which,  with 
many  others,  I  heard  from  Beha.  Let  those  who  read  them  con- 
sider well  with  themselves  whether  such  doctrines  merit  death  and 
bonds,  and  whether  the  world  is  more  likely  to  gain  or  lose  by  their 
diffusion." 


THE  STORY  OF  HIS  LIFE  85 

He  frequently  visited  the  Blessed  Perfection, 
and  generally  came  out  on  foot.  The  walk 
was  long,  and  in  summer  the  sun  very  oppres- 
sive. It  was  his  habit,  if  overcome  with  heat 
or  fatigue,  to  lie  down  on  the  ground,  rest  his 
head  on  a  stone,  and  sleep.  The  Blessed  Per- 
fection remonstrated  with  him  about  this,  say- 
ing that  he  should  use  a  horse.  My  brother 
replied,  '  How  can  I  come  to  my  Lord  riding  ? 
I  must  show  that  I  am  the  humblest  of  all  the 
people.  When  Christ  went  out  he  walked, 
and  slept  in  the  fields.  Who  am  I,  that  in 
visiting  my  Lord  I  should  go  as  greater  than 
Christ?' 

"  In  his  early  life  my  brother  was  much 
disinclined  to  marry.  It  is  a  Persian  custom, 
when  two  cousins,  a  boy  and  a  girl,  are  born 
about  the  same  time,  to  promise  them  in  mar- 
riage to  each  other  in  their  infancy.  My 
brother  was  promised  in  this  way  to  a  cousin, 
and  while  we  lived  in  Baghdad  we  thought 
that  the  time  had  come  for  the  marriage.  He, 
however,  thought  differently ;  and  when  our 
mother  desired  to  send  for  the  girl,  he  posi- 
tively refused  to  permit  it  to  be  done.  '  Why 
should  I  marry  ? '  he  asked ;  '  are  there  not 
enough  to  suffer  now,  that  we  should  propose 
to  bring  others  to  share  our  lot  ? ' 


86  THE  STORY  OF  HIS  LIFE 

"  After  our  release  from  the  two-years'  con- 
finement in  the  barracks  here,  my  mother  and 
myself  were  both  very  desirous  that  my  brother 
should  marry,  and  we  began  to  look  about  for 
a  girl  whom  we  would  approve.  Our  choice 
finally  fell  upon  the  daughter  of  a  believer  liv- 
ing in  Syria,  who  was  said  to  be  very  beauti- 
ful and  amiable,  and  in  every  way  a  suitable 
match.  Without  consulting  my  brother,  since 
we  wished  to  place  him  in  a  position  where  he 
could  not  refuse  our  oft-repeated  appeals  to 
give  us  a  daughter  and  a  sister,  I  invited  her 
to  visit  us.  The  invitation  was  accepted,  and 
she  set  out  with  her  brother.  After  a  hard 
and  wearisome  journey,  they  reached  Haifa 
and  were  taken  to  the  house  of  one  of  my 
uncles  there. 

"  We  commenced  quietly  to  make  prepara- 
tions for  the  marriage,  without  making  known 
to  my  brother  the  arrival  of  the  girl.  How- 
ever, many  of  the  believers  knew  of  it  and  of 
our  intentions,  and  were  so  delighted  that '  their 
Master'  (as  they  always  called  him)  was  to 
take  a  wife,  thus  giving  them  the  hope  that  he 
might  have  a  son  to  succeed  him  in  fostering 
the  faith  until  it  should  become  established, 
that  their  pleasure  shone  in  their  faces.  My 
brother  saw  that  there  was  something  unusual 


THE  STORY  OF  HIS  LIFE  87 

afoot,  and  the  thought  occurred  to  him,  since 
the  subject  had  been  so  much  urged  upon 
him,  *  Now  perhaps  they  are  getting  me  a 
wife.'  So  he  hastened  home  to  us  and  de- 
manded with  considerable  energy,  '  What  is 
this — what  are  all  the  people  smiling  about? 
Is  it  possible  that  you  are  again  planning  to 
get  me  a  wife  ?  If  you  are,  you  may  as  well 
give  it  up,  for  I  will  not  marry.'  We  tried  to 
plead  and  reason  with  him,  but  he  would  not 
hear  us.  Finally  we  said,  '  What,  then,  is  to 
be  done  ?  She  is  at  Haifa — she  has  come  with 
her  brother — what  can  we  do  ? '  Then  he  hesi- 
tated, looked  serious,  and  finally  said  :  *  Well, 
if  you  have  brought  her  here,  she  belongs  to 
me,  and  I  will  give  her  in  marriage  to  some 
one  who  will  be  better  suited  to  make  her 
happy  than  I.' 

"  She  remained  at  Haifa  for  some  time,  until 
at  length  my  brother  brought  about  her  mar- 
riage to  a  husband  of  his  own  selection.  The 
marriage  has  resulted  satisfactorily  to  all  par- 
ties. 

"  The  Bab,  during  his  life,  had  a  certain  fol- 
lower who  was  specially  devoted  to  him.  On 
one  occasion  he  visited  this  man  in  his  home. 
His  host  said  to  him  that  his  visit  filled  him 
with  the  greatest  happiness  of  his  life  ;  but  that 


88  THE  STORY  OF  HIS  LIFE 

he  had  one  sorrow  of  which  he  wished  to  speak. 
He  had  been  married  ten  years,  and  was  child- 
less. He  begged  the  Bab  to  pray  for  a  child 
for  him,  and  this  the  Bab  promised. 

"  Nine  months  later  a  daughter  was  born  to 
this  follower.  When  this  daughter  grew  up 
she  was  very  sweet  and  very  amiable.  She 
had  been  promised  in  her  infancy  to  a  cousin  ; 
and  her  cousin,  in  due  time,  was  very  desirous 
for  the  marriage.  Having  been  permitted  to 
see  her,  from  that  day  on  he  seemed  to  think 
of  nothing  but  the  time  when  she  should  be 
his  wife.  He  urged  on  the  marriage,  provided 
the  house,  and  made  all  the  usual  preparations. 
On  the  day  set,  the  bride  was  brought  to 
the  bridegroom's  house,  which,  according  to 
Persian  custom,  completed  the  civil  marriage. 
Then,  to  every  one's  amazement  and  conster- 
nation, the  bridegroom  refused  to  see  the 
bride.  To  the  demands  of  the  relatives  as  to 
why  he  had  changed  his  mind  within  an  hour 
his  only  reply  was,  *  I  do  not  know.  I  cannot 
explain  and  have  nothing  to  tell.  All  I  know 
is  that  I  cannot  see  her.' 

"  Six  months  later  the  young  man  died. 

"  The  girl  remained  in  her  husband's  house 
until  his  death ;  but  she  never  saw  him  after 
entering  it. 


THE  STORY  OF  HIS  LIFE  89 

"  She  felt  much  humiliated,  and  resolved  that 
she  would  never  again  marry.  She  and  her 
family  were  very  earnest  believers ;  and  after 
this  occurrence  she  begged  her  father  and 
mother  to  send  her  to  be  a  servant  in  the 
household  of  the  Blessed  Perfection.  Because 
of  her  disappointment  her  parents  did  not  wish 
to  refuse  her ;  and  her  mother  wrote  for  per- 
mission to  visit  the  family  of  the  Blessed  Per- 
fection with  her  daughter.  Permission  was 
granted  and  they  came  to  Haifa.  The  Blessed 
Perfection  asked  my  brother  to  bring  them ; 
but,  not  finding  it  convenient  to  go  himself, 
he  gave  the  commission  to  some  one  else  to 
execute.  Mother  and  daughter  came  to  our 
house,  and,  having  seen  the  Blessed  Perfec- 
tion, asked  to  see  the  Master.  At  that  mo- 
ment my  brother  entered  and  conversed  briefly 
with  the  ladies,  seeming,  however,  unusually 
interested  for  him. 

"  The  ladies  returned  to  Haifa  and  remained 
there,  coming  back  and  forth  occasionally  to 
visit  us.  My  mother  and  I,  seeing  that  my 
brother  was  noticing  the  young  woman,  hoped 
that  he  might  marry  her ;  but,  remembering 
our  experience,  we  did  not  dare  to  suggest  it. 
About  six  months  later  the  Blessed  Perfection 
called  my  brother  to  his  room  and  asked  him 


90  THE  STORY  OF  HIS  LIFE 

if  he  would  not  take  this  young  woman  for  his 
wife.  My  brother  consented. 

"  In  deciding  to  marry,  my  brother  undoubt- 
edly sacrificed  his  own  preference  for  a  single 
life  to  the  wishes  of  the  rest  of  the  family,  and 
especially  of  the  Blessed  Perfection.  The  lat- 
ter had  suggested  to  him  that,  as  his  example 
would  influence  all  believers,  it  would  be  well 
if  it  illustrated  the  best  and  highest  condition 
of  life  for  men,  which  was  the  married  state. 
Yet,  in  coming  to  this  decision,  I  think  that 
our  Master  was  much  influenced  by  the  warm 
regard  and  affection  which  he  undoubtedly  felt 
for  the  woman  whom  he  was  asked  to  marry. 

"  Then  there  was  much  rejoicing.  All  the 
believers  looked  forward  to  the  marriage  with 
delight.  But  time  went  on  and  yet  it  was  not 
concluded.  The  real  reason,  which  we  did  not 
care  to  mention  publicly,  was  that  we  had  no 
suitable  room  to  give  my  brother  in  the  house, 
and  were  not  willing  to  lose  him  from  our 
home,  where  his  presence  was  so  essential  to 
our  happiness. 

"  Finally,  I  went  to  the  wife  of  our  landlord 
and  told  her  of  our  perplexity.  She  consulted 
her  husband,  and  he,  a  good-natured  man,  said 
that  he  could  remove  the  difficulty.  He  owned 
the  adjoining  house ;  and  he  cut  a  door  to 


THE  STORY  OF  HIS  LIFE  91 

nect  the  courts  of  the  two  houses,  and  gave 
us  a  room,  completely  furnished,  in  the  other 
house. 

"  The  way  was  thus  made  plain  for  the  mar- 
riage, and  it  was  duly  solemnised  soon  after. 

"  The  occasion  of  the  wedding  had  one  pe- 
culiar feature  so  characteristic  of  my  brother 
that  I  will  mention  it.  Our  marriage  service 
is  very  simple,  consisting  of  the  reading  of  a 
tablet  and  the  exchange  of  promises  by  the 
contracting  parties.  It  is  usually  followed  by 
feasting  and  the  entertainment  of  friends  until 
late  at  night. 

"  Our  Master  had  made,  personally  and  with 
great  care,  all  the  preparations  for  receiving 
and  entertaining  the  guests.  The  ceremony 
was  performed  by  the  Blessed  Perfection  about 
two  P.M.  My  brother  then  quietly  withdrew 
without  speaking  to  any  one,  and  did  not  re- 
turn until  after  the  guests  had  dispersed. 

"  It  was  not  from  want  of  consideration  for 
the  solemnity  of  the  occasion  or  for  his  bride 
that  he  did  this,  for  the  tender  affection  which 
he  has  always  shown  for  her  disproves  this ;  or 
for  his  guests,  for  his  minute  attention  to  the 
arrangements  for  their  pleasure  disproves  this 
also.  But  it  was  his  habit  to  spend  this  part 
of  the  day  and  the  evening  in  visiting  the  poor 


92  THE  STORY  OF  HIS  LIFE 

and  sick  and  explaining  the  Koran,  he  being 
frequently  thus  occupied  until  a  late  hour.  He 
never  permitted  his  own  affairs  to  interfere 
with  the  discharge  of  these  duties,  and  was 
unwilling  to  neglect  them  even  on  this  occa- 
sion. 

"  My  brother's  marriage  has  proved  exceed- 
ingly happy  and  harmonious.  Several  months 
ago  my  sister  took  two  of  her  daughters  to 
Beyrout  on  account  of  their  health,  and  this 
has  been  her  first  separation  from  her  husband 
for  any  length  of  time.  Since  a  short  time 
after  her  departure  a  question  repeated  by  my 
brother  the  first  thing  every  morning  to  his 
daughter,  who  is  his  constant  attendant,  is, 
'  Ruha,  when  do  you  think  your  mother  will 
come  back  ? ' 

"  Eight  children  have  been  born  to  them,  of 
whom  four  are  living.  Their  family  now  con- 
sists of  two  unmarried  daughters,  two  married 
daughters  with  their  families,  and  myself. 

"  Many  influences,  and  those  of  the  very 
strongest  character,  have  been  brought  to  in- 
duce my  brother  to  take  a  second  wife  —  a 
practice  which  the  Blessed  Perfection  did  not 
in  terms  forbid,  but  advised  against.  The 
believers  have  urged  it  strongly  for  several 
reasons.  Very  many  of  them  wish  to  take  a 


THE  STORY  OF  HIS  LIFE  93 

second  wife  themselves,  but  feel  constrained 
from  doing  so  by  the  Master's  example.  In 
Persia,  except  among  believers,  polygamy  is  a 
universal  custom,  and  the  restriction  to  one 
wife,  which  all  believers  feel  and  respect,  seems 
very  severe.  Then  there  is  a  general  wish 
that  the  Master  might  have  a  son  to  succeed 
him.  Other  arguments  have  been  advanced  ; 
and  the  pressure  brought  to  bear  upon  him 
has  been,  and  still  is,  very  great — greater  than 
you  can  easily  imagine. 

"  The  general  advice  of  the  Blessed  Perfec- 
tion against  a  second  marriage  would  in  itself 
have  had  the  effect  with  my  brother  of  a  com- 
mand and  have  settled  the  question  ;  but  as 
regards  him  it  was  withdrawn  by  our  Lord 
before  his  death.  He  said  to  Abbas  Effendi 
that  he  rather  wished  to  lead  the  believers 
gradually  to  monogamy  than  to  force  them  to 
adopt  it,  which  they  felt  bound  to  do  by  reason 
of  the  Master's  example ;  that  therefore,  and 
since  it  was  much  desired  by  all  that  the  Mas- 
ter should  have  a  son,  he  withdrew  even  the 
advice  in  his  case,  and  desired  him  to  consider 
himself  free  to  follow  his  own  desires  and  in- 
clination. 

"To  this  the  Master  replied  that  his  own 
wishes  and  feelings  were  against  a  second 


94  THE  STORY  OF  HIS  LIFE 

marriage,  though,  if  the  Blessed  Perfection 
should  command  it,  he  would  obey.  This, 
however,  the  Blessed  Perfection  never  did. 

"  To  all  other  appeals  his  reply  has  always 
been  a  firm  refusal.  He  thinks  that  if  it  had 
been  God's  will  that  he  should  leave  a  son,  the 
two  who  had  been  born  to  him  would  not  have 
been  taken  away.  He  believes  that  the  best 
and  highest  condition  of  life  for  a  man  is  mar- 
riage to  one  wife,  and  that  it  is  his  duty  to  set 
that  example  to  the  world." 


CHAPTER  VI 

CHARACTERISTICS  AND  INCIDENTS 

I  SHALL  now  collect  some  of  my  own  observ- 
ations with  regard  to  Abbas  Effendi,  and 
a  number  of  incidents  of  his  life  related  to  me 
by  others,  which  throw  light  upon  and  illus- 
trate his  character,  but  which  I  am  not  able  to 
make  a  part  of  any  consecutive  narrative.  I  am 
aware  that  in  doing  this  I  am  disregarding  lit- 
erary symmetry  ;  but  as  my  only  object  in  pre- 
paring this  book  is  to  give  those  who  read  it 
as  much  information  as  possible  about  him  and 
his  teachings,  I  do  not  wish  to  omit  any  mate- 
rial which  may  contribute  to  this  end. 

The  characteristic  of  Abbas  Effendi,  regarded 
as  a  religious  leader,  which  is  at  once  the  most 
striking,  the  most  attractive,  and  the  most  im- 
pressive, is  his  generous  and  tolerant  liberality. 
It  is  disappointing  to  find  that  narrowness  and 
intolerance  have  already  shown  themselves  in 
the  teachings  of  some  of  his  followers — a  per- 
version and  degradation  of  true  religion  which 

95 


96    CHARACTERISTICS  AND  INCIDENTS 

is  seen  to  be  an  almost  inevitable  tendency  of 
human  nature  in  all  ages  of  the  world,  and 
which  most  religions  have  suffered  in  the  hands 
of  their  adherents.  The  chief  glory  of  Beha'- 
ism  is  that  its  true  spirit,  as  exemplified  in  its 
Great  Apostle,  is  utterly  free  from  it. 

I  shall  state  at  length  his  attitude  in  this 
respect  in  a  subsequent  chapter,  here  merely 
mentioning  two  incidents  illustrating  it,  which 
were  related  to  me  in  Akka. 

One  was  that  of  a  gentleman  who  wrote  to 
Abbas  Effendi  to  this  effect :  That  he  recog- 
nised him  as  a  man  of  great  spiritual  force, 
and  one  who,  in  urging  upon  men  the  observ- 
ance of  the  Law  of  Love,  was  doing  much  in 
the  service  of  humanity ;  that  he  desired  to 
work  with  him  and  for  him  ;  but  that  also  he 
(Abbas  Effendi)  had  said  some  things  with 
which  he  did  not  agree,  and  that  he  himself 
had  some  spiritual  light,  which  he  did  not  wish 
to  surrender. 

Abbas  Effendi  replied  that  he  welcomed  him 
as  a  co-worker ;  that  he  asked  him  to  give  up 
nothing ;  that  he  approved  of  his  continuing 
to  adhere  to  any  religious  faith  with  which  he 
might  be  associated,  and  that  the  one  thing 
necessary  was  to  love  God  above  all  things 
and  seek  Him. 


CHARACTERISTICS  AND  INCIDENTS    97 

The  other  case  was  that  of  a  lady  who  was 
visiting  Abbas  Effendi  in  Akka.  She  had 
accepted  him  as  her  religious  teacher,  and 
desired  to  assist  in  spreading  his  teachings. 
When  about  to  return  to  her  home,  she  told 
him  that  her  associations  were  all  in  the  or- 
thodox Christian  Church,  and  that  her  friends 
would  be  repelled  by  the  idea  of  a  new  relig- 
ion. He  advised  her  to  return  as  a  Christian, 
to  remain  in  the  Christian  Church,  and  to  teach 
what  she  had  learned  as  the  true  teaching  of 
Christ. 

Abbas  Effendi  has  another  characteristic  as 
a  religious  leader  which  seems  to  me  to  be,  es- 
pecially at  this  time,  remarkably  refreshing  and 
reassuring, —  he  makes  no  claim  to  being  a 
"healer"  or  to  the  performance  of  "miracles." 
Whether  or  not  he  possesses  such  powers  I 
would  not  undertake  to  say ;  but  he  certainly 
regards  physical  health  as  of  too  little  import- 
ance in  comparison  with  spiritual  welfare  to 
merit  primary  attention.  The  only  real  sick- 
ness which  he  recognises  is  sickness  of  the 
soul.  The  one  and  exclusive  object  which  he 
has  in  view  is  the  spiritual  elevation  of  human- 
ity—  an  all-sufficient  end  in  itself,  which  does 
not  require  for  its  justification  any  physical 
gain. 


98     CHARACTERISTICS  AND  INCIDENTS 

Yet,  in  point  of  fact,  he  says  there  is  a  physi- 
cal gain  in  attaining  spiritual  health  ;  for  the 
normal  effect  of  this  is  to  promote  recovery 
from  bodily  disease  ;  and  still  more,  in  those 
cases  where  the  latter  is  not  removed  by  spirit- 
ual regeneration,  the  spirit  which  has  experi- 
enced this  change  does  not  feel  physical  pain, 
and  looks  upon  the  sufferings  of  its  body  with 
the  same  indifference  with  which  the  ordinary 
man  regards  suffering  in  the  body  of  another. 
The  body  is,  therefore,  sometimes  restored, 
and  pain  is  overcome  by  spiritual  force ;  but 
these  occurrences  are  properly  regarded  as  un- 
important incidents  in  the  attainment  of  spirit- 
ual well-being. 

Further,  Abbas  Effendi  is  very  careful  not 
to  countenance  any  interpretation  of  his  acts 
by  his  followers  which  could  lead  to  the  im- 
putation to  him  of  miraculous  powers.  The 
assertion  of  such  powers  for  himself  or  for  his 
predecessors  would,  he  says,  stand  in  the  way 
of  other  messengers,  who  will  come,  in  the  future 
as  in  the  past,  when  the  world  requires  them. 
If  men's  minds  are  fixed  on  miracles,  which 
prove  nothing  except  themselves,  they  will  be 
less  open  to  the  reception  of  truth,  or  be  closed 
entirely  to  the  Divine  Message. 

He  says,  also,  that  if  miracles  are  ascribed 


CHARACTERISTICS  AND  INCIDENTS    99 

to  the  founders  of  a  religion  and  become  en- 
grafted upon  it,  they  will  inevitably  be  simu- 
lated by  priesthoods  and  other  pretenders  to 
Divine  authority  to  mislead,  delude,  and  de- 
fraud the  ignorant  masses  of  mankind,  as  illus- 
trated by  the  greater  part  of  the  past  history 
of  Christianity,  and  by  the  hundreds  of  quacks 
and  impostors  who  at  the  present  day  practise 
their  shameful  impositions  upon  the  people  in 
the  name  of  Christ. 

So,  too,  Abbas  Effendi  discourages  every- 
thing tending  to  centre  attention  upon  himself 
or  to  exalt  his  personality  into  an  object  of 
devotion  or  worship.  He  has  had  numerous 
applications  for  his  photograph,  but  always  de- 
clines to  have  it  taken.  His  reply  to  these  re- 
quests is  :  "I  do  not  wish  to  have  men  think 
of  my  personality  or  my  form.  The  personal- 
ity changes,  the  form  passes  away  :  there  is 
nothing  permanent  about  them.  All  this  must 
die  —  must  pass  out  of  the  recollection  of  men. 
But  deeds  and  words  never  die.  These  are 
my  sign  :  it  is  these  only  which  I  wish  to  leave 
to  the  believers  and  to  the  world." 

His  only  claim  or  description  of  himself  is, 
"  Servant  of  God,"  or  "  Servant  of  Beha  Ullah," 
or  "Servant  of  the  servants  of  Beha  Ullah." 

Beha  Ullah  bestowed  many  titles  upon  him 


TOO  CHARACTERISTICS  AND  INCIDENTS 

(see  page  80),  but  as  to  these  he  says  that 
they  were  all  given  by  favour,  and  that  they 
mean  but  one  thing  —  "  Servant." 

As  might  be  expected  from  this  lack  of  self- 
assertion,  Abbas  Effendi's  life  is  spent  in  quiet 
and  unassuming  work.  His  general  order  for 
the  day  is  prayers  and  tea  at  sunrise,  and  dic- 
tating letters  or  "  Tablets,"  receiving  visitors, 
and  giving  alms  to  the  poor  until  dinner  in  the 
middle  of  the  day.  After  this  meal  he  takes  a 
half-hour's  siesta,  spends  the  afternoon  in  mak- 
ing visits  to  the  sick  and  others  whom  he  has 
occasion  to  see  about  the  city,  and  the  evening 
in  talking  to  the  believers  or  in  expounding,  to 
any  who  wish  to  hear  him,  the  Koran,  on  which, 
even  among  Moslems,  he  is  reputed  to  be  one 
of  the  highest  authorities,  learned  men  of  that 
faith  frequently  coming  from  great  distances  to 
consult  him  with  regard  to  its  interpretation. 

He  then  returns  to  his  house  and  works 
until  about  one  o'clock  over  his  correspond- 
ence. This  is  enormous,  and  would  more  than 
occupy  his  entire  time,  did  he  read  and  reply 
to  all  his  letters  personally.  As  he  finds  it  im- 
possible to  do  this,  but  is  nevertheless  deter- 
mined that  they  shall  all  receive  careful  and 
impartial  attention,  he  has  recourse  to  the  as- 
sistance of  his  daughter  Ruha,  upon  whose  in- 


CHARACTERISTICS  AND  INCIDENTS  101 

telligence  and  conscientious  devotion  to  the 
task  he  can  rely.  During  the  day  she  reads 
and  makes  digests  of  letters  received,  which 
she  submits  to  him  at  night. 

In  his  attention  to  these  various  duties  he  is 
absolutely  unremitting.  The  month  which  I 
passed  in  Akka  was  the  Mohammedan  fast  of 
Ramedan,  which,  as  all  other  Mohammedan 
observances,  was  scrupulously  kept  by  Abbas 
Effendi  and  his  followers,  for  the  sake  of 
peace  and  to  avoid  the  imputation  of  social 
innovation.  This  fast  requires  abstinence 
from  food  between  sunrise  and  sunset.  The 
effect  of  this  privation  upon  him,  in  addition 
to  that  of  his  assiduous  activity,  was  very 
marked,  and  towards  the  end  of  the  fast  he 
frequently  appeared  to  be  in  a  state  of  great 
exhaustion. 

I  have  adverted  to  his  frugal  and  abstemi- 
ous habits  in  matters  relating  to  his  personal 
comfort.  Several  incidents  further  illustrat- 
ing this  trait  were  told  to  me.  On  one  oc- 
casion he  was  going  to  Haifa,  and  asked  for  a 
seat  in  the  stage.  "  Your  Excellency,"  said 
the  driver,  "surely  wishes  a  private  carriage." 
"  No,"  replied  Abbas  Effendi.  The  driver 
thought  this  parsimony  in  a  man  of  his  posi- 
tion. At  Haifa,  while  he  was  still  in  the 


102  CHARACTERISTICS  AND  INCIDENTS 

stage,  a  fisherwoman  came  to  him  in  great 
distress,  saying  that  all  day  she  had  caught  no- 
thing, and  must  go  home  to  a  hungry  family. 
He  gave  her  five  francs,  and  turning  to  the 
stage-driver  said  :  "  You  now  see  the  reason 
why  I  would  not  take  a  private  carriage. 
Why  should  I  ride  in  luxury  when  so  many 
are  starving  ?  " 

The  Master's  habit  of  wearing  cheap  clothes 
troubles  his  family.  I  was  told  of  a  con- 
spiracy a  few  months  before  to  impose  a  cloak 
of  better  quality  upon  him  without  his  know- 
ledge. His  wife  procured  the  necessary  money 
from  her  brother,  who  is  in  the  habit  of  act- 
ing as  banker  for  the  family,  and  furnished  a 
tailor  with  the  required  cloth,  who  proceeded 
to  make  the  garment.  They  knew  very  well 
that  the  Master  would  not  wear  expensive 
clothes  if  he  knew  it,  but,  counting  upon  his 
inattention  to  such  matters,  hoped  that  he 
would  not  notice  the  quality. 

But  unfortunately  the  tailor  bungled  the 
cloak.  It  did  not  fit,  had  to  be  returned 
several  times  ;  and  in  the  goings  to  and  fro 
which  ensued,  its  cost  came  to  Abbas  Effendi's 
knowledge.  Thereupon  he  sent  for  his  brother- 
in-law  and  said  to  him  :  "  You  must  sell  that 
cloak  and  charge  me  with  whatever  loss  there 


CHARACTERISTICS  AND  INCIDENTS  103 

may  be  upon  it  :  such  an  amount  of  money 
will  buy  four  cloaks,  one  of  which  is  good 
enough  for  me ;  the  others  can  be  given 
away." 

His  daughter  Ruha  relates  that  when  her 
sister  was  recently  married  she  had  no  trous- 
seau, and  for  the  ceremony  merely  donned  a 
clean  dress.  People  asked  her  father  why  he 
had  not  given  his  daughter  bridal  garments. 
He  replied,  "  My  daughter  is  warmly  clad  and 
has  all  that  she  needs  for  her  comfort.  The 
poor  have  not.  What  my  daughter  does  not 
need  I  will  give  to  the  poor  rather  than  to 
her." 

Early  during  my  stay  in  Akka  the  follow- 
ing curious  incident  was  related  to  me.  The 
Master  happened  to  have  a  fine  cloak  of 
Persian  wool  which  had  been  given  to  him, 
when  a  poor  man  applied  to  him  for  a  garment. 
He  sent  for  this  cloak  and  gave  it  to  the 
applicant.  The  man  took  it  and  demurred, 
saying  that  it  was  only  of  cotton.  "  No," 
said  Abbas  Effendi,  "  It  is  of  wool ;  "  and  to 
prove  it  he  lighted  a  match  and  burnt  a  little 
of  the  nap.  The  man  still  grumbled  that  it 
was  not  good.  Abbas  Effendi  reproved  him 
for  criticising  a  gift  and  appeared  not  a  little 
vexed  at  his  ungrateful  conduct.  But  he 


104  CHARACTERISTICS  AND  INCIDENTS 

terminated  the  interview  in  this  extraordinary 
fashion  —  by  directing  an  attendant  to  give 
the  man  a  mejidi  (a  coin  worth  about  four 
francs).  "  If  any  one  vexes  him,"  continued 
my  interlocutor,  "he  always  gives  him  a 
present." 

I  was  at  a  loss  to  understand  this  singular 
procedure  at  the  time  ;  but  an  incident  which 
occurred  later  during  my  stay  threw  light  upon 
it.  One  day  the  Master  was  distributing  coats 
to  poor  men,  in  accordance  with  his  custom,  to 
which  I  have  referred  above  (p.  5).  In  this 
distribution  he  carefully  selected  the  donees, 
judging  from  his  personal  knowledge  in  each 
case  whether  the  charity  was  merited,  and 
making  a  record  of  those  to  whom  coats  were 
given.  On  this  occasion  there  was  one  man 
who  was  very  insistent  in  his  demand  for  a 
coat,  but  whose  application  Abbas  Effendi  for 
some  reason  did  not  approve.  The  man  con- 
tinued to  persist,  and  the  Master  to  refuse, 
finally  repulsing  the  beggar  with  a  good  deal 
of  acerbity.  After  some  time,  however,  what 
did  he  do  but  bring  this  same  man  into  the 
large  court  where  the  coats  were  hung  upon  a 
line,  and  give  him  the  choice  of  the  lot !  The 
man  tried  on  three,  and,  finding  one  which 
suited  him,  took  it  away. 


CHARACTERISTICS  AND  INCIDENTS  105 

Madam  Canavarro  saw  the  incident  and 
afterwards  asked  Abbas  Effendi  to  explain  it. 
He  smiled  and  said:  "  Did  you  notice  that?" 
—  and  then,  calling  her  attention  to  the 
backs  of  his  hands,  which  had  been  somewhat 
scratched  and  torn  in  managing  the  crowd,  he 
continued  :  "  My  body  is  still  under  the  law. 
You  see  how  these  people  may  injure  it.  It 
is  necessary  that  I  should  control  them  — 
that  I  should  put  them  down.  But,  having 
put  them  down,  I  must  show  them  that  I  did 
not  do  it  in  unkindness.  And  so,  too,  if  I  find 
it  necessary  to  display  some  temper,  I  must 
take  care  that  my  actions  show  my  motive,  in 
order  that  my  example  may  not  be  misunder- 
stood." 

The  Master  has,  as  may  be  inferred  from 
what  I  have  already  said,  a  very  tender,  sensi- 
tive, and  sympathetic  nature.  To  his  appre- 
ciation of  the  suffering  and  discontent  which 
it  causes  among  women  I  chiefly  attribute 
his  dislike  to  the  institution  of  polygamy,  re- 
markable in  one  who  has  been  all  his  life  sur- 
rounded by  those  who  practise  it.  This  is 
shown  not  only  by  his  persistent  refusal  to 
adopt  it  for  himself,  notwithstanding  the  very 
powerful  influences  (see  above,  p.  92)  which 
have  urged  him  to  do  so,  but  by  the  reticence 


106  CHARACTERISTICS  AND  INCIDENTS 

which  he  habitually  maintains  when  the  sub- 
ject is  introduced.  It  is  evidently  a  matter 
upon  which,  because  of  his  surroundings,  he 
does  not  wish  to  express  himself  with  freedom. 

Many  things  suggestive  of  his  sympathy 
and  tender-heartedness  were  told  to  me.  I 
have  referred  to  his  habit  of  eating  very  sim- 
ply and  but  once  a  day.  This  is  not  his  in- 
variable custom,  since,  when  he  has  guests,  he 
entertains  them  generously,  in  fact  exquisitely, 
and  eats  with  them.  His  family  say,  however, 
that  he  always  prefers  a  simple  repast ;  and  if 
it  happens  that  he  has  just  come  from  visiting 
the  poor,  elaborately  prepared  food  is  es- 
pecially distasteful  to  him. 

Busy  as  he  is,  it  would  much  relieve  him  to 
delegate  distributing  alms  to  some  of  his  fol- 
lowers. This,  in  fact,  he  sometimes  does,  but 
rarely,  for  this  reason.  On  these  occasions 
the  poor  frequently  resort  to  artifices,  as  by 
going  away  after  receiving  money  and  return- 
ing to  secure  double  or  triple  alms.  These 
artifices  are  likely  to  be  met,  by  any  one  ex- 
cept himself,  with  impatience  or  harshness,  and 
this  the  Master  does  not  like.  To  the  poor 
and  ignorant  above  all,  he  says,  we  should 
always  be  kind. 

Once  he  was  entertaining  a  wealthy  lady 


CHARACTERISTICS  AND  INCIDENTS  107 

who  had  her  maid  with  her.  The  latter  stood 
behind  her  mistress'  chair  at  dinner.  Abbas 
Effendi  was  uneasy.  At  length  he  called  for 
a  chair,  placed  it  beside  him,  and  asked  the 
maid  to  be  seated.  Then  he  addressed  his 
conversation  to  her,  telling  her,  among  other 
things,  to  be  content ;  that  those  who  served 
were  often  more  loved  by  God  than  those 
whom  they  served. 

I  was  told  of  the  case  of  a  consumptive  who 
had  been  almost  deserted  by  his  friends,  as 
frequently  happens  in  Akka,  Syrians  having  a 
superstitious  fear  of  the  disease.  The  mother 
and  sisters  of  this  young  man  hardly  entered 
his  room.  His  food  was  brought  in  by  a 
servant,  and  he  was  left  to  reach  it  and  other- 
wise to  care  for  himself  as  best  he  could. 

The  house  in  which  he  lived  was  near  that 
occupied  by  the  Master,  and  the  ladies  of  the 
latter's  family  saw  this  sad  sight  from  their 
windows.  No  woman,  of  course,  could  offer 
assistance  under  the  circumstances ;  but  the 
Master  heard  of  it  from  them,  and  thereafter 
went  daily  to  the  sick  man,  took  him  delica- 
cies, read  and  discoursed  to  him,  and  was 
alone  with  him  when  he  died. 

In  his  dealings  with  men  and  in  the  relief  of 
suffering,  differences  of  religious  opinion  have 


io8  CHARACTERISTICS  AND  INCIDENTS 

no  weight  with  the  Master.  Men  of  all  faiths 
are  absolutely  the  same  to  him.  He  com- 
monly associates  a  Moslem  and  a  Christian 
with  him  in  regulating  his  charities.  I  usually 
noticed  one  or  both  of  these  faiths  represented 
among  those  who  were  assisting  him  in  the 
distribution  of  alms  or  clothing.  The  ideal  of 
human  life  which  he  strives ,  first  of  all,  to  pro- 
mote, is  fraternal  co-operation  among  all  men. 

During  the  fast  of  Ramedan  considerable 
discomfort  is  caused  among  the  poorer  Mo- 
hammedans by  the  fact  that,  when  exhausted 
by  the  long  fast  of  the  day  (from  sunrise  to 
sunset),  they  have  not  the  means  to  provide  a 
sufficiently  substantial  meal  to  restore  their 
strength.  It  was  the  Master's  habit,  while  I 
was  in  Akka,  to  provide  every  second  day  a 
supper  at  sunset  for  many  such  persons. 

A  year  or  two  ago  a  wealthy  American 
lady,  a  friend  of  Abbas  Effendi,  spent  some 
months  in  Haifa.  On  going  away  she  asked 
permission  to  make  him  the  donation  of  a 
sum  of  money,  for  his  own  use  or  for  that  of 
the  Cause.  He  replied  that  he  could  not 
himself  accept  a  gift  from  her ;  but  that  if  she 
wished  to  do  something  for  him,  she  should 
educate  the  two  little  girls  of  a  Christian 
schoolmaster  in  Haifa,  who  had  recently  lost 


CHARACTERISTICS  AND  INCIDENTS  109 

his  wife,  was  very  poor,  and  in  much  trouble. 
She  accordingly  sent  these  children  to  a  school 
in  Beyrout. 

There  are  in  Akka  about  ninety  Beha'is  of 
whom  I  think  I  have  met  all  the  men.  The 
restrictions  imposed  by  Mohammedan  social 
customs,  which,  as  I  have  said,  the  Beha'is 
here  observe  for  the  sake  of  peace  and  har- 
mony, prevented  me  from  meeting  the  women. 
These  Beha'is  are  all  Persians,  living  in  Akka 
in  voluntary  exile  in  order  to  be  near  their 
"  Master."  The  fact  that,  also  for  the  sake 
of  peace,  they  are  not  permitted  by  him  to 
make  propaganda  within  the  dominions  of  the 
Sultan  explains,  no  doubt,  the  absence  of 
other  nationalities  among  them.  The  attrac- 
tions of  their  native  country  do  not  weigh  as 
a  straw  against  the  privilege  of  living  near 
Abbas  Effendi ;  and  nothing  except  his  wish, 
which  is  absolute  law  to  his  followers,  could 
induce  them  to  leave  him.  This  touching  and 
eloquent  tribute  to  the  character  of  Abbas 
Effendi  is  only  an  expression  of  the  funda- 
mental characteristic  of  all  Beha'is  whom  I 
have  known  —  that  is,  the  absolute  devotion 
of  themselves,  their  possessions,  and  their 
lives  to  the  cause  of  their  faith  and  its  repre- 
sentative. I  am  told  that  it  is  the  dearest 


no  CHARACTERISTICS  AND  INCIDENTS 

wish  of  the  millions  of  Beha'is  in  Persia  to 
make  the  pilgrimage  to  Akka,  and  that,  if 
such  a  thing  were  possible,  they  would  mi- 
grate there  en  masse  for  permanent  residence. 
But  at  present  even  pilgrimage  is,  except  in 
rare  instances,  forbidden  by  Abbas  Effendi. 
In  the  earlier  years  of  Beha  Ullah's  impris- 
onment there,  when  access  to  him,  or  even 
entrance  into  the  city,  was  impossible  for 
Beha'is  from  Persia,  the  pilgrimage  was  fre- 
quently made  for  the  mere  purpose  of  seeing 
him  at  the  window  of  his  room  in  the  prison, 
from  a  point  without  the  walls  of  Akka. 

I  have  never  known  a  community  which 
seemed  to  enjoy  such  a  general  distribution  of 
the  sterling  qualities  and  virtues  of  character. 
They  are  industrious  and  self-controlled  ;  in 
appearance  they  are  cleanly  and  thrifty.  Their 
faces  are  all  sincere,  honest,  kindly,  intelli- 
gent, and  generally  strong.  Their  school  is 
attended  by  about  twenty  bright-looking  boys 
(girls  are  excluded  by  Mohammedan  custom), 
who  are,  among  other  things,  industriously 
studying  the  English  language,  and  have 
made  considerable  progress  in  acquiring  it. 

In  their  intercourse  with  each  other,  and,  so 
far  as  I  have  had  the  opportunity  to  observe, 
with  others,  the  Beha'is  continually  overflow 


CHARACTERISTICS  AND  INCIDENTS  in 

with  kindliness  and  good-will.  They  seem 
like  a  single  family  whose  members  bear  the 
liveliest  affection  for  one  another.  I  can  even 
easily  credit  the  statement  made  to  me  that 
when  the  persecutions  were  at  their  height  in 
Persia,  it  happened  more  than  once  that  a 
Beha'i,  having  been  arrested  by  mistake  in 
place  of  another  who  had  been  denounced, 
permitted  the  error  to  go  undiscovered,  and 
suffered  execution  rather  than  endanger  his  fel- 
low-believer. 

To  a  Beha'i  there  is  no  recommendation  of 
character  and  trustworthiness  equal  to  that  of 
being  a  Beha'i.  This  confidence  in  the  char- 
acter of  Beha'is  extends  also,  as  I  have  learned 
from  conversation  with  other  citizens  of  Akka, 
to  those  who  are  not  of  their  faith.  I  am  told 
that  they  are  frequently  chosen  as  fiduciaries 
and  trustees  by  Moslems  and  Christians. 

One  observes  among  them  a  feeling  of  fel- 
lowship and  complete  equality  as  men,  regard- 
less of  the  distinctions  of  wealth  and  poverty 
or  high  and  low  degree.  I  saw  this  feeling 
expressed  many  times  ;  as  when,  during  the 
exposition  of  the  doctrines  by  some  teacher  in 
my  room,  the  boy  who  served  my  meals  would 
enter  without  remark  and  respectfully  take  a 
seat  before  him. 


112  CHARACTERISTICS  AND  INCIDENTS 

There  is  also  among  them  an  atmosphere  of 
intense  religious  conviction  and  spiritual  life, — 
yet  quite  without  apparent  emotion  or  excite- 
ment,— which  forcibly  impresses  one  who  is 
accustomed  to  the  torpidity  prevailing  in 
Western  lands  in  regard  to  those  things. 
Professor  Browne  remarks  (A  Traveller  s 
Narrative,  introduction,  p.  xxxix.)  : 

"  The  spirit  which  pervades  the  Babis  (Beha'is)  is  such 
that  it  can  hardly  fail  to  affect  most  powerfully  all  sub- 
jected to  its  influence.  .  .  .  Let  those  who  have 
not  seen  disbelieve  me  if  they  will  :  but  should  that 
spirit  once  reveal  itself  to  them,  they  will  experience  an 
emotion  they  are  not  likely  to  forget. 

Nothing  could  be  more  true.  In  the  pre- 
sence of  a  number  of  them,  aglow,  as  they  all 
are,  with  the  fire  of  love,  conviction,  and 
determination,  one  feels  —  however  he  may 
believe,  he  feels — that  scepticism  about  the 
reality  of  spiritual  existence  is  a  trifle  absurd, 
and  that  things  unseen  must  be  as  certain  as 
things  seen. 

If  we  analyse  this  peculiar  spirit  of  the 
Beha'is ;  if  we  seek  to  penetrate  that  which 
marks  them  off  from  other  men,  the  conclu- 
sion to  which  we  are  brought  is  that  its 
essence  is  expressed  in  the  one  word  Love. 
These  men  are  Lovers ;  lovers  of  God,  of 


CHARACTERISTICS  AND  INCIDENTS  113 

their  Master  and  Teacher,  of  each  other,  and 
of  all  mankind.  This  is  the  name  which  they 
are  fondest  of  applying  to  themselves,  and  it 
is  that  which  most  intimately  indicates  their 
distinctive  characteristics.  Their  love  goes 
out  in  all  these  directions  with  the  fervour  of 
the  lover's  passion,  but  a  passion  free  from  all 
gross  elements.  It  is  this  which  has  sustained 
them  in  their  sufferings  and  martyrdoms,  and 
now  inspires  their  eager  devotion  to  their 
cause.  To  some  this  fact  will  have  an  im- 
mense possible  significance ;  for  they  will  re- 
member that  seers  have  said  that  there  is  a 
Divine  Love  of  which  the  ordinary  human 
passion  is  but  the  darkened  and  corrupted 
shadow,  and  which,  searching,  strenuous,  and 
pure,  it  is  sometimes  given  to  men  to  feel. 


CHAPTER  VII 

ETHICS   AND   CONDUCT 

IF  man's  nature  and  his  relations  to  God  are 
as  outlined  in  the  preceding  chapter,  what 
is  true  religion  ?  That  is,  what  is  the  path  for 
man  to  follow  which  will  most  perfectly  con- 
duce to  the  fulfilment  of  the  Divine  purpose 
and  to  man's  highest  good  ?  It  is  not  difficult 
to  deduce  an  answer  to  this  question  from  the 
philosophy  which  we  have  been  considering. 
In  reality,  a  man  does  not  stand  for  himself 
alone,  but  for  the  whole  human  race.  The 
life  of  all  men  is  a  single  Divine  emanation. 
They  should  therefore  hold  to  each  other  the 
closest  relation  of  sympathy,  love,  and  brother- 
hood. This  must  be  the  way  the  matter  looks 
when  seen  from  the  Divine  standpoint  —  from 
the  standpoint  of  the  Divine  rays  which  are 
the  souls  of  men.  Any  other  attitude  on  the 
part  of  the  human  consciousness  must  cause 
dis-harmony  between  man  and  God  ;  must,  in 
fact,  constitute  an  insuperable  barrier  to  man's 
Divine  possibilities. 

114 


ETHICS  AND  CONDUCT  115 

As  we  know  ourselves,  egotism  and  selfish- 
ness are  the  very  core  of  our  personal  natures. 
Each  imagines  that  he  stands  apart,  separate 
and  distinct  from  his  fellows  and  all  else.  His 
motives  and  actions  all  have  reference  to  his 
own  centre  of  consciousness  ;  with  regard  to  it 
and  for  its  benefit  all  his  efforts  are  exerted. 
This  leads,  in  human  intercourse,  to  greed, 
ambition,  vanity,  pride,  and  all  the  other  forms 
of  self-assertion.  But  according  to  the  philo- 
sophy which  we  are  considering,  this  idea  of 
separateness  is  false,  and  places  man  in  a 
position  of  hopeless  hostility  to  the  funda- 
mental principle  of  all  existence.  Each  man 
is  bound  up  with  his  fellows.  Their  welfare 
should  be  his  concern  no  less  than  his  own. 
This  identity  goes  to  the  very  root  and  es- 
sence of  man's  nature.  Its  realisation  must, 
then,  be  the  most  important,  if  not  the  one 
essential,  step  in  his  higher  development. 
Charity,  kindness,  love,  and  compassion  for 
all  beings  must  be  the  first  of  the  virtues. 

The  religion  of  the  Beha'is  is  in  entire  ac- 
cord with  their  philosophy.  The  first  duty  of 
man,  they  say,  is  love  to  God  and  his  fellows. 
This  is  true  religion.  Khodah  and  Mohabbet, 
God  and  Love,  are  the  words  always  in  their 
mouths.  Love  is  the  very  essence  of  the 


ii6  ETHICS  AND  CONDUCT 

nature  of  God.  By  love  alone  can  man  ap- 
proach God ;  and  love  for  God  is  no  other 
than  love  for  man.  The  service  of  man  is  its 
highest  expression.  Love,  kindness,  unselfish- 
ness, compassion,  are  the  direct  path  to  the 
soul  and  to  God. 

"  Love  for  men,"  says  Abbas  Effendi,  "  is 
love  for  God.  To  serve  men  is  to  serve  God. 
My  sign  is  this — that  I  serve  the  people,  that 
I  clothe  the  people." 

By  "  men  "  and  "  people  "  are  meant  all  men 
and  all  people,  no  less  than  those  of  one's  own 
land  or  faith.  "  There  is  no  reward  for  kind- 
ness to  one's  own,"  said  Beha  Ullah,  "but  for 
kindness  to  all  there  is  a  reward." 

Mirza  Assad  Ullah,  a  venerable  teacher 
who  has  lived  for  twenty  years  in  Akka,  said 
to  me  : 

"  He  [Beha  Ullah]  turned  to  every  people, 
to  all  mankind,  saying,  '  Ye  are  the  leaves  of 
one  tree,  the  fruit  of  one  tree.  Be  ye  kind  to 
one  another.'  This  is  the  first  of  the  pre- 
cepts he  has  left  us.  All  the  teachers  of  old 
desired  to  say  this,  but  men  were  not  able  to 
hear  it.  Now  they  can  understand  it. 

"  When  God  opened  this  heavenly  school, 
His  first  lesson  was  that  of  love.  To-day  in 
that  school  the  chief  teacher  is  our  blessed 


ETHICS  AND  CONDUCT  n7 

Master.  He  sees  the  Moslem,  the  Christian, 
and  the  Beha'i,  all  with  one  eye — He  is  equally 
kind  to  all.  He  educates  us  to  be  like  Him. 
We  have  been  in  this  school  for  nearly  sixty 
years,  but  we  have  not  yet  finished  the  first 
lesson  that  we  may  go  on  to  the  second." 

It  follows  from  this  law  of  love  and  brother- 
hood that  evil  should  not  be  met  with  evil,  but 
with  good ;  that  is,  there  should  be  no  resent- 
ment or  retaliation — the  injury  is  to  be  for- 
given and  forgotten.  Commenting  upon  this 
subject,  Abbas  Effendi  says  : 

"  The  reference  of  the  words  of  the  Old 
Testament  *  an  eye  for  an  eye  and  a  tooth  for 
a  tooth  '  is  double  :  it  refers,  first,  to  the  bal- 
ance which  is  preserved  by  human  law,  that 
there  may  be  a  check  to  evil-doing ;  and,  sec- 
ond, to  the  inevitable  retribution  which  will 
fall  upon  each  individual  during  his  life,  or 
upon  the  race  after  his  death,  for  his  evil  acts. 
But  Christ,  when  he  advised  that,  if  a  man  be 
struck  upon  one  cheek,  he  turn  the  other,  was 
advancing  a  rule  of  conduct  which  should 
govern  the  every-day  relations  between  indi- 
viduals. His  words  are  not  to  be  taken  liter- 
ally, but  as  enjoining  that  there  should  be  no 
resentment  or  retaliation  for  injuries  received. 
By  retaliating  in  kind,  you  will  act  as  evilly  as 


ii8  ETHICS  AND  CONDUCT 

the  wrong-doer.  You  should  conquer  hatred 
by  love.  If  you  meet  with  kindness  him 
who  injures  you,  you  may  overcome  his  stub- 
born spirit.  The  love  of  God  will  then  come 
to  him,  and  he  will  become  a  changed  man. 

"  As  an  illustration  of  what  I  mean  by  the 
spirit  of  non-retaliation,  I  may  mention  the 
instance  of  a  believer  in  Russia  who  was  at- 
tacked without  provocation  and  almost  killed. 
The  criminal  was  tried  and  condemned  to 
death.  The  believer,  animated  by  this  spirit, 
begged  the  Governor  to  mitigate  the  sentence, 
and  obtained  its  reduction  to  several  years  of 
banishment." 

In  conformity  with  this  general  principle  of 
conduct,  strife  and  dis-harmony  of  every  sort 
are  to  be  avoided.  "  No  Divine  Messenger," 
says  Abbas  Effendi,  "  ever  encouraged  strife, 
or  suggested  that  the  sword  be  used  in  pro- 
mulgating his  teachings.  When  followers  of 
Christ  or  Mahomet  have  resorted  to  this 
means  of  spreading  their  faith,  imagining  that 
they  were  justified  by  the  words  of  their  Mas- 
ter, they  have  mistaken  the  symbols  of  his 
teaching  for  its  reality  and  have  done  that 
which  he  had,  in  fact,  forbidden.  This  misin- 
terpretation was  due  to  their  own  ignorance 
and  degradation.  All  the  great  Teachers  are 


ETHICS  AND  CONDUCT  119 

from  God,  and  teach  the  same  thing  ;  the  dif- 
ferences in  the  results  which  have  followed 
from  their  teachings  have  been  due  to  the  va- 
rieties of  character — the  degrees  of  ignorance 
or  knowledge,  of  materiality  or  spirituality — 
of  mankind. 

"  The  capacities  of  men  differ.  If  you  pour 
water  into  two  vessels,  a  large  and  a  small  one, 
though  both  may  be  filled  one  will  contain 
more  water  than  the  other.  So  of  men — one 
may  have  more  truth  than  another;  but  the 
one  who  has  less,  may  still  have  truth.  Of 
what  avail  is  contention  as  to  what  is  truth  ? 
In  the  contention  God  is  lost.  Intellectual 
refinements  are  of  no  avail  without  the  godly 
life. 

"  Once  there  was  a  contention  between  two 
eminent  believers  in  Persia.  One  of  these 
declared  that  the  Blessed  Perfection  was  God 
and  that  there  was  no  other.  The  other  con- 
tended that  the  Blessed  Perfection  was  but 
the  reflection  of  God. 

"  The  contention  grew  into  a  quarrel,  and 
dissension  was  threatened  in  the  Church.  The 
Blessed  Perfection  summoned  both  of  these 
men  to  appear  before  him. 

44  To  the  one  he  said,  '  You  say  that  I  am  God 
and  that  there  is  no  other.  You  are  right.' 


120  ETHICS  AND  CONDUCT 

"  To  the  other  he  said,  *  You  say  that  I  am 
but  the  reflection  of  God.  You  are  right.' 

"  Then  to  both  he  said,  '  You  are  both 
right.1  But  to  contend  will  destroy  you  both. 
Go  home  and  be  friends.' 

"  And  so  they  did.  They  became  good 
friends,  returned  to  Persia,  and  each  contin- 
ued to  teach  as  he  thought.  This  was  the 
only  dissension  which  has  ever  occurred  among 
the  believers. 

"  The  essence  of  the  nature  of  God  is  love. 
His  favour  cannot  be  won  by  hatred  or  strife. 
He  is  never  angry.  He  curses  nothing.  It 
has  been  said  otherwise ;  but  such  teaching  is 
the  teaching  of  heathenism  —  of  the  teachers 
of  the  time  —  not  that  of  the  Messengers  of 
God.  When  you  see  men  doing  evil  things, 
you  should  not  be  angry  with  them  —  you 
should  pity  them ;  for  their  evil  deeds  are  due 
to  their  ignorance,  and  for  them  they  must 
suffer." 

A  second  cardinal  principle  of  life  which 
Beha'ism  enjoins  is  a  habit  of  detachment 
from  material  things.  That  is  to  say,  while  a 
man  should  make  a  reasonable  and  proper  use 

1  By  this  Beha  Ullah  is  explained  to  have  meant  that  he  was  in 
himself  both  the  reflection  and  the  One  (see  p.  129) — the  apotheosis 
of  man  ;  in  one  aspect  divine,  in  the  other  human. 


ETHICS  AND  CONDUCT  121 

of  the  things  which  minister  to  his  comfort 
and  pleasure,  he  should  not  be  dependent 
upon  them,  or  become  attached  to  them,  or 
allow  his  course  of  action  to  be  diverted  by 
seeking  the  gratification  of  desire  or  passion. 
This  also  is  a  necessary  deduction  from  the 
philosophy,  for  obviously  he  cannot  hope  to 
reach  union  with  the  Divine  while  his  energies 
are  absorbed  in  the  search  for  temporal  pleas- 
ure, or  his  attention  centred  upon  material 
things. 

The  influence  of  man's  lower  nature,  tending 
to  engross  his  energies  in  satisfying  its  de- 
sires and  ambitions,  is  the  only  "devil"  which 
Beha'ism  knows.  Commenting  upon  the  pas- 
sage in  the  New  Testament  where  Jesus  is 
said  to  have  been  taken  to  a  high  mountain 
by  Satan  and  shown  all  the  kingdoms  of  the 
earth,  Abbas  Eflendi  said : 

"  This  narrative  cannot  be  literally  true,  as 
the  earth  is  round  and  not  to  be  surveyed 
from  any  mountain.  The  meaning  is  this: 
Man  has  two  natures  —  a  higher  nature,  which 
is  Divine,  and  a  lower  nature,  which  is  human. 
The  higher  nature  is  the  inspiration  of  God 
within  us ;  the  lower  nature  is  the  slave  of 
sensuous  pleasure,  desire,  attachment,  and  ig- 
norance. The  struggle  which  Jesus  experi- 


122  ETHICS  AND  CONDUCT 

enced  was  that  between  the  higher  and  the 
lower  selves.  In  this  struggle  Jesus  perceived 
that  the  things  of  the  senses  and  the  world 
are  impermanent  and  futile.  He  conquered 
his  lower  nature,  and  his  higher  self  —  that 
which  was  of  God — became  ascendant.  Then 
it  was  that  he  said,  '  Get  thee  behind  me, 
Satan.' " 

"  The  servants  of  God,"  said  Beha  Ullah, 
"  cannot  reach  the  shore  of  the  ocean  of  the 
knowledge  of  God  unless  they  fully  cut  them- 
selves free  from  all  that  is  created,  in  heaven 
or  earth.  Purify  your  souls,  O  men  of  the 
earth,  in  order  that  ye  may  attain  to  the  posi- 
tion for  which  ye  are  predestined  of  God  —  in 
order  that  ye  may  enter  the  tents  which  God 
has  pitched  for  you  in  the  sky  of  Heavenly 
Expression." 

Heaven  and  hell  are  not  places,  but  con- 
ditions of  mind  and  heart.  "  Good  thoughts, 
good  resolves,  and  good  deeds  bring  men 
nearer  to  God,  and  that  is  heaven.  Hell  is 
the  state  of  mind  in  which  there  are  evil 
thoughts  and  purposes,  yielding  to  the  desires 
of  the  senses,  clinging  to  material  things.  In 
that  state  man  is  separated  from  God,  and  in 
his  ignorance  he  suffers.  Salvation  —  heaven 
—  is  the  conscious  realisation  of  God  in  this 


ETHICS  AND  CONDUCT  123 

life,  which  is  gained  by  love,  kindness,  and 
good  deeds." 

Beha'ism  has  an  elaborate  code  of  social 
ethics,  found  chiefly  in  Beha  Ullah's  Book  of 
Laws,  but  amplified  by  other  writings  and 
oral  teachings. 

Marriage  of  one  husband  to  one  wife  is 
recommended  as  the  best  condition  of  life  for 
man.  Asceticism  is  condemned. 

That  the  exact  position  of  the  religion  with 
reference  to  marriage  may  be  understood, 
some  explanation  is  necessary.  The  Book 
of  Laws  permits  a  second  marriage.  Beha 
Ullah  himself  had  two  wives ;  but  since  his 
second  marriage  occurred  early  in  his  life 
and  under  peculiar  circumstances,  the  exact 
nature  of  which  I  do  not  know,  this  fact  is  not 
regarded  as  sanctioning  the  practice  for  others. 
Moreover,  both  he  and  Abbas  Effendi  advise 
against  it.  They  say  that  if  a  man  has  two 
wives,  it  is  his  duty  to  treat  both  exactly  alike, 
which  it  is  impossible  for  him  to  do.  Further, 
men  should  so  regulate  their  lives  that  all 
about  them  may  be  happy  and  contented  ;  but 
two  wives  of  one  husband  cannot  be  so. 

These  facts,  and  the  example  of  Abbas 
Effendi,  establish  monogamy  as  an  essen- 
tial feature  of  Beha'ism.  That  the  Beha'is 


124  ETHICS  AND  CONDUCT 

themselves  everywhere  so  regard  it,  is  shown 
by  their  practice. 

Consent  of  both  parties  and  parents  is  re- 
quired for  marriage. 

Divorce  is  permitted  on  the  demand  of  either 
party  after  a  preliminary  separation  of  one 
year.  The  reason  assigned  for  this  freedom 
of  divorce  is  that  a  life  useful  and  profit- 
able to  one's  self  and  others  requires  content- 
ment ;  but  this  is  impossible  where  two  persons, 
who  find  themselves  uncongenial,  are  obliged 
to  continue  to  live  together. 

The  education  of  children,  boys  and  girls 
alike,  is  strictly  enjoined.  If  it  is  neglected 
by  the  parents,  it  should  be  given  by  the  com- 
munity at  the  expense  of  the  father.  The 
children  of  the  very  poor  should  be  educated 
by  the  community.  The  teacher  who  edu- 
cates a  child  acquires  a  claim  upon  any  in- 
heritance he  may  receive. 

There  are  no  priests  connected  with  the 
religion. 

The  administration  of  institutions  of  charity, 
hospitals,  and  the  like,  and  the  care  of  the 
moral  and  spiritual  welfare  of  the  community, 
are  to  be  placed  in  the  hands  of  commissions 
selected  by  the  people.  Funds  required  for  such 
uses  are  to  be  provided  by  an  inheritance  tax. 


ETHICS  AND  CONDUCT  125 

Begging  is  forbidden.  Every  able-bodied 
man  must  work ;  and  if  work  cannot  be 
found,  it  will  be  provided  by  the  community. 
"  The  most  hateful  of  mankind  before  God 
is  he  who  sits  and  begs  ;  take  hold  of  the 
rope  of  means,  relying  on  God,  the  Causer 
of  causes."1 

Gambling,  slavery,  the  use  of  opium,  and 
the  use  of  intoxicating  liquors  are  forbidden. 

The  above  social  regulations  were  given  to 
me  at  Akka.  I  will  add  a  few  excerpts  from 
Professor  Browne's  digest  of  the  Book  of 
Laws? 

Arson,  murder,  theft,  adultery,  slander,  and 
backbiting  are  prohibited,  and  appropriate  pen- 
alties provided. 

Cleanliness  is  insisted  upon. 

Austerities  and  self-mortification  are  forbid- 
den, and  their  uselessness  exposed. 

Legal  impurity  is  abolished,  and  the  people 
of  all  religions  are  to  be  regarded  as  pure  and 
not  to  be  avoided. 

Kindness  and  courtesy  are  enjoined  on  all 
believers. 

No  one  is  to  approve  for  another  that  which 
he  would  dislike  for  himself. 

1  Translation  by  Professor  Browne. 

1  Journal  of  the  Royal  Asiatic  Society  for  1889,  p.  972. 


126  ETHICS  AND  CONDUCT 

Enemies  are  to  be  forgiven  ;  evil  is  not  to 
be  met  with  evil. 

Beasts  of  burden  are  not  to  be  ill-treated  or 
overloaded. 

The  book  closes  with  a  recommendation  that 
mankind  shall  select  one  language  and  one 
character  from  those  that  exist,  and  adopt 
them  as  a  means  of  communication.  "  This," 
says  Beha  Ullah,  "  is  the  means  of  union,  if 
ye  knew  it,  and  the  greatest  source  of  concord 
and  civilisation,  did  ye  recognise  it.  Teach 
this  common  language  to  the  children  in  all 
schools,  that  the  whole  world  may  become  one 
land  and  one  home." 


CHAPTER  VIII 

ATTITUDE   TOWARDS   OTHER   RELIGIONS: 
ESSENTIAL   NATURE   OF   BEHA'ISM 

THE  relations  which  Beha'ism  asserts  for 
itself  with  other  religions  and  its  attitude 
towards  them  is  a  subject  which  might  suita- 
bly, it  may  be  thought,  have  had  an  earlier 
introduction.  I  have  deferred  discussing  it  at 
length,  in  order  that,  for  its  better  understand- 
ing, we  might  have  before  us  while  consider- 
ing it  a  general  view  of  Beha'i  doctrines,  for  it 
is  a  subject  of  the  very  first  importance  to  a 
just  estimate  of  the  character  and  probable  in- 
fluence of  the  movement,  and  if  we  fail  to 
fully  grasp  it,  we  shall  surely  fail  to  appreciate 
or  understand  Beha'ism. 

It  is  claimed  for  Beha'ism  that  it  is  a  relig- 
ion of  this  age  and  stage  of  evolution  ;  that 
it  teaches  love,  tolerance,  and  charity,  accord- 
ing to  the  modern  idea  of  the  true  meaning  of 
these  words.  "  Love  and  good-will  to  man  " 
is  the  key-note  of  Abbas  Effendi's  teachings. 

127 


128  NATURE  OF  BEHA'ISM 

He  looks  forward  to  the  time  when  the 
whole  world  shall  feel  a  single  bond  of  broth- 
erly religious  fellowship.  As  he  sees  religious 
truth,  there  is  no  room  for  contention  or  arbi- 
trary doctrines.  "  Where  there  is  conten- 
tion," he  says,  "  there  cannot  be  the  highest 
conception  of  truth.  We  must  have  sympathy 
for  all  beings,  and  to  have  real  sympathy 
means  to  feel  with  others  in  their  higher  aims 
and  ideals." 

The  body  of  doctrine  which  Beha'ism  teaches 
is  not  put  forward  in  any  sense  or  particular 
as  new,  but  as  a  unification  and  synthesis  of 
what  is  best  and  highest  in  all  other  religions. 
"  Every  one  receiving  these  instructions,"  says 
Abbas  Effendi,  "  will  think,  '  How  like  my  own 
religion  ! '  This  is  because  they  are  so  broad 
that  they  include  all  truths  ;  and  all  religions 
are  built  upon  the  same  foundation.  All  in- 
tolerance must  go.  To-day  is  the  time  of  the 
spirit  of  Truth,  and  that  spirit  is  one  of  char- 
ity and  sympathy  for  all  the  beliefs  of  the 
people  of  the  world. 

"  The  spirit  has  passed  away  from  the  bodies 
of  the  old  religions.  All  the  teachings  of  the 
great  Manifestations  are  sublime,  their  lives 
stand  out  as  brilliant  stars ;  but  time  changes 
all  things,  and  while  the  forms  of  their  doc- 


NATURE  OF  BEHA'ISM  129 

trines  remain,  the  spirit  has  fled.  These  bod- 
ies are  dead  or  dying ;  but  the  same  spirit  is 
reborn  in  a  new  body  —  that  is,  the  Body  of 
the  Law  contained  in  the  utterances  of  Beha 
Ullah.  As  the  teachers  of  old,  he  came  not 
to  destroy,  but  to  renew ;  and  all  that  is  true 
in  all  religions  will  stand,  for  truth  cannot  die. 
By  the  New  Dispensation  new  spirit  is  infused 
into  these  teachings  and  they  will  be  under- 
stood by  men  ;  and  when  they  are  understood 
there  will  no  longer  be  room  for  contention. 

"  The  reality  of  words  is  spiritual,  and  this 
reality  remains  the  same,  though  the  formal 
expression  is  in  many  different  words  of  as 
many  languages.  This  spiritual  reality  behind 
the  word  is  a  matter  of  deep  significance. 
Through  the  spirit  of  a  word,  if  you  are  not 
heedless,  I  will  plant  a  seed  in  your  heart, 
which  will  grow  into  a  great  tree. 

"  After  a  word  has  been  spoken  it  may  be 
forgotten  :  but  the  spirit  with  which  it  was 
uttered  remains,  for  good  or  evil.  This  spirit 
is  the  real  word,  and  if  one  discerns  it  when 
the  word  is  spoken,  he  will  perceive  the 
relations  between  the  various  corresponding 
words  of  the  several  languages  ;  and  from  this 
relationship  between  words  he  will  discern 
that  there  is  also  relationship  between  the 


I3o  NATURE  OF  BEHA'ISM 

races  or  peoples  who  respectively  use  the 
languages.  The  same  thing,  indeed,  is  indi- 
cated in  the  forms  of  words,  in  the  community 
of  roots  shared  by  different  tongues  ;  as  we 
have  the  words  '  brother,'  '  daughter,'  '  better,' 
in  Persian  as  in  English.  These  are  proofs 
of  the  relationship  —  of  the  brotherhood  — 
existing  between  the  widely  separated  peoples 
of  the  world. 

"  But  men  are  careless ;  they  do  not  regard 
abstract  relations,  but  seek  always  for  the 
concrete.  If  a  word  spoken  is  not  in  form 
like  that  which  they  use,  they  think  it  differ- 
ent. With  names  and  descriptive  terms  it  is 
the  same.  So  the  various  religions  dispute 
and  wrangle  over  what  they  call  differences, 
when  there  are  no  differences  if  one  considers 
only  the  spirit  of  the  words. 

"  Christ  told  his  followers  to  receive  his 
words  in  the  spirit  —  not  in  the  letter ;  and  so 
have  all  Manifestations." 

In  one  respect  only,  a  difference  is  asserted 
between  the  present  and  other  dispensations — 
in  that  it  is  higher  in  degree,  because  of  the 
relatively  advanced  general  condition  of  the 
world  when  it  appeared. 

The  Beha'i  view  is  this :  The  march  of 
evolution  is  constantly  upward  ;  but  at  any 


NATURE  OF  BEHA'  ISM  131 

given  time  it  is  in  different  stages  and  pro- 
ceeding on  different  lines  in  different  parts  of 
the  world.  Some  races  are  even  retrograd- 
ing at  times.  The  crest  of  the  wave  of  pro- 
gress is  now  at  one  point,  now  at  another, 
vibrating  to  and  fro  among  the  races  of  the 
earth.  Periods  or  cycles  of  progress  carry 
forward  for  a  time  this  race  —  for  a  time 
that. 

If  we  examine  the  history  of  the  world  in 
its  religious  and  philosophical  aspects,  defin- 
ing and  comparing  the  successive  great  cycles 
of  racial  development,  we  find  that  each  is 
marked  by  the  appearance  of  the  founder  of 
a  new  religion  and  philosophy. 

To  continue  in  the  words  of  Abbas  Effendi : 
"  Each  Manifestation  was  alike  great  in  him- 
self, each  spoke  with  the  same  authority,  each 
alike  breathed  the  spirit  of  God.  The  same 
fundamental  truth  underlies  the  doctrines  of 
each.  The  differences  between  them  were 
not  in  themselves,  but  in  the  evolutionary 
stages  of  the  peoples  whom  they  taught. 
When  Christ  appeared,  the  people  among 
whom  he  came  were  in  a  low  state  of  intelli- 
gence—  there  was  little  or  no  discussion  of 
abstruse  questions  among  them.  Buddha, 
though  earlier,  came  to  a  part  of  the  world 


132  NATURE  OF  BEHA'  ISM 

where  civilisation  was  much  more  advanced, 
which  was  ripe  in  philosophical  and  meta- 
physical speculations.  Mahomet  found  wild 
tribes  and  hordes  of  uncivilised  barbarians. 

"  On  the  one  hand,  each  of  these  great 
teachers  had  to  meet  a  problem  peculiar  to 
himself — that  of  guiding  and  satisfying  his 
contemporaries  and  associates ;  and,  on  the 
other,  the  condition  of  the  world's  advance- 
ment in  general — the  state  of  communication 
between  different  parts  of  the  world — was 
such  that  the  teachings  of  each  were  confined 
to  the  people  of  that  region  to  which  they 
came  and  for  whom  they  were  especially 
adapted. 

"  The  progress  of  the  world  during  the  past 
fifteen  hundred  years  has  greatly  modified 
the  conditions  which  prevailed  when  these 
teachers  were  on  earth.  Man  has  learned  to 
control  the  forces  of  nature  and  to  harness 
them  in  his  service.  All  the  nations  of  the 
world  are  in  constant,  easy,  and  rapid  commun- 
ication :  closely  united  by  the  telegraph,  the 
telephone,  steam  and  electric  locomotion.  A 
World-Teacher  appearing  now,  after  so  long 
a  lapse  of  time  since  the  last,  and  under  the 
changed  world-conditions  which  now  prevail, 
might  be  expected  to  be  greater  than  his  pre- 


NATURE  OF  BEHA'  ISM  133 

decessors  ;  and  such  he  is.  He  is  a  World- 
Teacher  in  a  broader  sense  than  they.  His 
teachings  cannot  be  limited  to  any  nation  or 
race.  His  problem  is  to  guide  and  instruct 
the  whole  world  as  it  is  to-day ;  his  teachings 
must  meet  every  condition  of  the  world." 

I  understand  that,  metaphysically,  the  Beha'i 
conception  of  Beha  Ullah  as  compared  with 
other  World-Teachers  is  something  like  this  : 
There  is  the  Divine  Essence,  and  there  is  the 
Spirit  of  that  Essence.  In  all  other  Manifest- 
ations God  sent  His  Hply  Spirit,  or  Breath, 
to  breathe  upon  the  peoples  of  the  world. 
This  Breath  has  been  called  "  Krishna,"  by 
the  Indians,  "Logos"  by  the  Greeks,  "  Holy 
Ghost "  by  the  Christians.  It  is  the  Word  of  St. 
John,  which  "  in  the  beginning  was  with  God." 

That  is,  when  the  Spirit  was  manifested  in 
the  prophets  of  old,  they  represented  as  much 
of  the  Divine  nature  as  it  was  possible  for  the 
people  of  those  periods  to  assimilate. 

Now  the  world  has  advanced.  It  was  ne- 
cessary for  the  Essence  Itself  of  God  to  be- 
come manifest,  and  this  It  did  through  the 
person  of  Beha  Ullah.  This  is  not  saying 
that  Beha  Ullah  was  not  a  man  like  other 
men  ;  for  all  Manifestations  are  men  like  other 
men ;  but  he  was  also,  and  as  a  man,  the 


134  NATURE  OF  BEHA'  ISM 

crowning  glory  of  a  period,  in  whom  the  per- 
fect Divine  Image  was  reflected. 

Now  that  Beha  Ullah,  the  man,  is  no  more, 
the  drop  has  become  the  ocean.  That  which 
was  manifested  is  withdrawn  to  God,  the  pure 
Essence — to  that  which  is  both  the  Spirit  and 
its  Source. 

"All  religions,"  says  Abbas  Effendi,  "are 
written  symbolically.  This  is  the  only  way  in 
which  Truth  can  be  written  to  withstand  time 
and  its  changes.  Languages  change,  the  mean- 
ing of  words  is  lost ;  for  these  are  but  the  ex- 
pressions of  periods.  Symbols  never  change, 
since  they  are  the  expressions  of  man's  spirit. 
The  realities  encased  in  them  are  handed 
down  as  long  as  the  symbols  are  preserved. 
These  realities  the  spirit  reawakens. 

"  Beha  Ullah  was  no  exception  in  this  re- 
spect to  all  other  Divine  Manifestations.  He 
used  symbols  and  metaphors,  and  if  we  would 
understand  him,  we  must  interpret  these.  But 
this  is  the  day  of  enlightenment,  and  therefore 
his  symbols  will  be  read  with  the  highest  con- 
ception of  truth,  and  his  teachings  will  throw 
light  upon  those  of  all  the  former  Manifest- 
ations. 

"  At  the  time  of  Christ,  or  at  least  among 
those  who  heard  him,  there  was,  as  I  have 


NATURE  OF  BEHA'  ISM  135 

said,  little  or  no  discussion  of  difficult  ques- 
tions —  men  were  not  accustomed  to  abstract 
thinking;  therefore  the  symbols  and  meta- 
phors of  his  teachings  were  not  interpreted 
by  them  —  they  were  literally  accepted  as  the 
letter  of  the  Law.  It  is  not  meant  that  the 
greatest  truths  were  not  contained  in  Christ's 
teaching,  but  that  his  teachings  were  to  a 
great  extent  misunderstood  and  the  truths 
lost.  Those  who  were  the  fathers  of  the 
Christian  religion  gave  to  the  world  his  literal 
speech,  without  explaining  the  meaning  which 
it  was  intended  to  convey. 

"  The  time  has  now  come  when  men  are 
keenly  receptive  of  spiritual  things,  and  the 
symbols,  metaphors,  and  allegories  (which  are 
merely  the  casings  of  truth)  can  be  unveiled, 
and  their  true  meaning  understood. 

"  It  is  to  uncover  and  expose  that  which 
lies  hidden  in  time  and  in  the  religions  of  the 
past,  to  infuse  a  new  spirit  into  the  peoples 
of  the  earth,  that  the  New  Dispensation  has 
appeared  in  the  world  of  men." 

This  is  the  broad  platform  from  which 
Beha'ism  appeals  to  the  world.  As  is  neces- 
sarily the  case,  if  consistent  with  its  principles 
the  teachings  of  Abbas  Effendi  are  in  no 
way  arbitrary.  He  is  persuasive  rather  than 


I36  NATURE  OF  BEHA'ISM 

argumentative.  Arrogance  and  dogmatism  are 
not,  in  his  opinion,  proper  or  useful  means  to 
be  employed  in  making  known  truth  to  men. 
His  teachings  are  rational ;  and  there  is  not  in 
them  the  suggestion  of  anything  inconsistent 
with  love,  kindness,  and  charity. 

If  a  man  is  sincere  and  tries  to  live  in  ac- 
cordance with  his  belief,  although  he  may  be 
unable  to  see  the  greatness  of  God,  and  still 
clings  to  an  arbitrary  doctrine,  Abbas  Effendi 
has  for  him  no  censure,  but  rather  love  and 
sympathy  in  his  heart  and  in  his  speech. 
"  God,"  he  says,  "  is  to  every  human  being 
as  great  as  the  individual  mental  capacity 
permits  one  to  see  Him.  So,  also,  is  the 
Manifestation  who  represents  Him  in  this 
world  of  beings.  Each  individual  perceives 
with  the  faculties  peculiar  to  his  own  evolu- 
tion. The  Manifestation  appeared  not  for  a 
few,  but  for  all.  To  the  simple,  as  to  the 
great,  he  is  the  same  :  but  some  see  him  in 
one  light,  some  in  another,  according  to  their 
capacities  to  perceive." 

"  Where  real  religion  is  felt  it  is  often  the 
heart  which  speaks  rather  than  the  head,  and 
if  we  want  to  extend  our  sympathy  to  such  as 
these,  we  must  look  into  their  hearts  to  find 
their  needs,  and  treat  their  beliefs  with  charity. 


NATURE  OF  BEHA'  ISM  137 

With  others,  whose  intellects  have  awakened, 
but  whose  hearts  have  not,  we  must  address 
the  mind.  Where  neither  the  heart  nor  the 
head  is  yet  aroused,  we  must  appeal  to  the 
emotions  ;  for  we  must  extend  help  to  all." 

As  I  have  said  before,  he  does  not  ask  that 
a  man  give  up  his  own  religion,  but  only  that 
he  live  according  to  its  spirit.  His  exhorta- 
tion to  men  is,  not  to  become  Beha'is,  but  to 
put  into  practice  the  principles  in  which  they 
themselves  believe.  This  is  true  religion:  not 
bearing  an  emblem  or  holding  to  a  name. 

He  desires  to  meet  and  deal  with  the  philo- 
sophical and  psychological  questioning  of  the 
age  ;  but  it  is  right  ethics  which  he  regards  as 
the  most  important  part  of  his  teaching,  for 
this  reaches  the  masses  and  through  them 
spreads  as  a  wave  over  the  earth.  He  aims 
to  call  men  to  a  realisation  of  the  fact  that 
they  are  not  living  according  to  the  moral 
and  ethical  instructions  of  their  various  faiths. 
And  why  is  this  ?  Because  long  familiarity 
has  resulted  in  carelessness.  Religions  have 
become  mere  forms ;  the  spirit  has  left  them. 

I  have  already  mentioned  an  instance  cited 
to  me  in  which  Abbas  Effendi  advised  a 
Christian  who  sought  his  teaching,  and  desired 
to  work  with  him  and  for  him,  to  do  so  under 


138  NATURE  OF  BEHA' ISM 

the  name  of  Christ.  A  similar  instance  came 
under  my  own  observation.  Madame  Cana- 
varro  had  expressed  to  him  her  desire  to  as- 
sist in  spreading  the  teachings  of  Beha'ism 
among  the  Buddhists,  and  then  spoke  of  the 
difficulties  before  her  in  introducing  them  as  a 
new  religion. 

"  Teach  them,"  he  replied,  "as  the  truths 
contained  in  their  own  religion  ;  and  after 
you  have  instructed  them  and  gladdened  their 
hearts,  you  may  tell  them  of  the  Messenger, 
and  remind  them  of  the  promise  of  Buddha 
that  another  teacher  should  come,  teaching 
the  same  truths." 

When  she  further  remarked  that  she  was 
so  imbued  with  the  spirit  of  Buddhism  that  it 
was  a  part  of  her  very  life,  he  said  :  "  It  is 
your  sufferings  and  your  faith  in  God  which 
have  brought  you  to  the  true  spiritual  insight, 
and  no  change  or  alteration  can  take  place  in 
you.  What  you  call  yourself  is  of  no  conse- 
quence." 

I  have  been  thus  insistent  in  explaining  at 
length,  and  so  specifically  that  no  room  for 
doubt  may  be  left  as  to  my  meaning,  the  atti- 
tude of  Beha'ism  towards  other  religions,  be- 
cause, as  I  have  said,  it  is  my  opinion  that 
this  is  the  most  significant  and  important  fact 


NATURE  OF  BEHA'  ISM  139 

connected  with  the  movement,  and  that,  unless 
it  be  fully  grasped  and  always  borne  in  mind, 
the  religion  itself  cannot  be  understood  or 
appreciated  for  what  it  is.  And  I  am  the 
more  careful  because  I  know  that  Abbas  Ef- 
fendi  and  his  predecessors  have  been  misun- 
derstood by  some  others  in  regard  to  this 
matter,  and  that  the  accuracy  of  what  I  say 
may  be  challenged  by  those  who  rely  upon 
certain  of  the  published  teachings  of  the  ad- 
herents of  the  faith. 

Notwithstanding  the  lapse  of  centuries,  hu- 
man nature  remains  much  the  same  ;  the  vot- 
taries  of  new  religions  in  all  ages  have  made 
like  mistakes.  Carried  away  by  zeal  for  their 
cause,  seeking  in  every  way  to  magnify  the 
"glad  tidings"  which  they  cherish  as  their 
life-breath,  they  come  to  have  eyes  for  nothing 
else,  and  are  likely  to  speedily  fall,  quite  un- 
consciously it  may  be  to  themselves,  into  in- 
tolerance and  dogmatism,  though  thereby  they 
contradict  the  fundamental  principles  laid  down 
by  those  whom  they  follow. 

When  I  first  met  the  wonderful  man  whom 
his  followers  call  "  Master,"  I  was  deeply  im- 
pressed with  the  breadth  and  liberality  of 
his  views,  and  ventured  to  call  his  attention 
to  statements  of  another  tenor,  which  I  had 


HO  NATURE  OF  BEHA'  ISM 

seen.  He  deprecated  them  unreservedly,  and 
continued  : 

"  They  see  from  their  own  standpoint.  But 
these  people  are  pure  in  heart  and  simple  in 
spirit ;  therefore,  though  not  intellectually  ad- 
vanced, they  are  capable  of  grasping  their 
portion  of  truth,  for  truth  is  for  all.  They 
give  it  out  according  to  their  understanding." 

I,  too,  know  the  pure  and  gentle  spirit  of 
the  Beha'is,  —  of  them  all  so  far  as  I  have  met 
them, —  and  it  is  with  a  feeling  of  warm  per- 
sonal regard  for  them,  one  and  all,  and  only 
out  of  an  ardent  respect  for  the  faith  which 
they  hold  dearer  than  themselves,  that  I  call 
attention  to  these  errors  ;  and  I  do  so  because 
they  place  that  faith  in  a  false  light  which 
will,  and  ought  to,  repel  rather  than  attract, 
and  tends  to  lead  men  back  into  the  old  pit- 
falls incident  to  reading  the  scriptures  of  the 
World-Enlighteners  according  to  the  letter  in- 
stead of  according  to  the  spirit. 

In  a  book  expounding  Beha'ism  and  entitled 
Sacred  Mysteries,  recently  published  in  Amer- 
ica, it  is  said,  at  page  100  : 

"  Whosoever  is,  in  this  day,  firm  in  the 
Covenant  and  Testament  of  God,  and  turns 
unto  Abdul-Baha  [Abbas  Effendi]  in  compli- 
ance with  the  decisive  command  of  the  Blessed 


NATURE  OF  BEHA'ISM  141 

Perfection,  he  is  of  the  people  of  the  King- 
dom. .  .  .  On  the  other  hand,  whosoever 
violates  the  Covenant  of  the  Blessed  Perfec- 
tion, and  turns  away  from  Abdul-Baha,  the 
Centre  of  the  Covenant,  he  is  at  every  instant 
declining,  one  of  the  companions  of  the  !eft 
hand,  and  one  of  the  letters  of  the  hell  fire." 

Again,  on  page  87,  I  find  this  : 

"  Whosoever  is  really  firm  in  his  love  for 
Abdul-Baha,  and  arises  to  serve  the  Cause 
of  the  Blessed  Perfection,  is  of  the  Kingdom. 
.  .  .  But  he  who  is  not  firm  in  the  Cove- 
nant of  God  is  of  the  hell,  the  doors  of  the 
Kingdom  are  closed  unto  him,"  etc. 

Now  the  author  of  this  book  was  writing  in 
a  language  (Persian)  in  which  ideas  are  ex- 
pressed in  a  manner  very  different  from  that 
to  which  we  are  accustomed,  and  the  accurate 
rendering  of  which  into  English  seems  to  be 
exceedingly  difficult :  and  one  who  knows,  as 
I  do,  his  sweet  and  gentle  disposition  is  forced 
to  suspect  that  he  has  been  misrepresented 
by  his  translator.  But  the  passages  must  be 
taken  as  they  will  be  understood  by  those  to 
whom  they  are  addressed  ;  and  to  be  thus  told 
that  he  who  does  not  believe  according  to  the 
writer's  standard  is  doomed  "  as  one  of  the  let- 
ters of  the  hell  fire,"  drops  us  abruptly  back  into 


142  NATURE  OF  BEHA'  ISM 

the  repulsive  atmosphere  of  orthodox  Christ- 
ianity, which,  in  exploring  Beha'ism,  we  have 
fondly  hoped  to  leave  far  behind. 

The  author  refers  (p.  101)  to  two  Tablets  by 
Beha  Ullah  which  he  seems  to  think  authorise 
the  words  which  I  have  quoted.  One  of  these 
Tablets  I  have  been  unable  to  find  ;  but  an 
English  rendering  of  the  other  is  given  in  the 
twelfth  chapter  of  this  book.  Its  spirit  is  as 
remote  from  the  sentiments  which  we  are  con- 
sidering as  is  every  thing  else  which  I  have 
seen  or  heard  proceeding  directly  from  Beha 
Ullah  or  Abbas  Effendi. 

When  Abbas  Effendi  was  specifically  asked 
as  to  the  fate  of  those  millions  of  human  be- 
ings who  would  never  hear  of  Beha  Ullah — 
whether  they  were,  for  that  reason,  to  be 
regarded  as  hopelessly  lost — he  replied  :  "  No. 
The  birth  of  our  Lord  was  for  all ;  those  who 
shall  know  of  Him  and  those  who  shall  not. 
The  Spirit  is  the  same  everywhere.  Under 
whatsoever  name  men  address  Him,  He  will 
respond  to  their  call." 

Asked,  further,  about  the  heathen  —  those 
devoutly  and  sincerely  kneeling  before  stone 
images  —  he  answered:  "They  too  will  be 
heard,  and  God  will  protect  them." 

His  followers  should  hold  these  words  of 


NATURE  OF  BEHA'ISM  143 

their  Master  before  them  as  a  guiding  star  in 
their  teaching. 

In  writing  upon  a  religion,  and  in  interpret- 
ing religious  writings,  one  must  ever  bear  in 
mind  its  fundamental  principles.  There  is 
always  a  basis  from  which  he  must  not  devi- 
ate, any  more  than  the  builder  of  a  house  may 
depart  in  the  erection  of  his  walls  from  the 
foundation  which  he  has  laid.  Words  and 
terms  must  be  used  and  interpreted  accord- 
ing to  the  body  of  the  teaching.  If  the  love, 
tolerance,  and  charity  which  are  the  basic 
principles  of  Beha'ism  are  ever  held  as  the 
touchstone  of  the  truth  of  what  is  said  with 
regard  to  it,  such  errors  as  these  will  never  be 
made  or  accepted. 

Beha'ism  cares  not  for  names  and  forms.  It 
looks  upon  itself  only  as  a  divine  and  therefore 
impersonal  instrument  for  helping  on  the  uni- 
versal evolutionary  process.  It  urges  as  the 
first,  and  really  the  only  important,  thing,  the 
building  and  perfection  of  character ;  to  hold 
to  a  name  is  nothing  —  to  live  aright  is  every- 
thing. 

"  Every  deed  of  life,"  says  Abbas  Effendi, 
"  is  a  thought  expressing  itself  in  action  ;  it  is 
the  actual  mirror  of  the  man  within.  The 
act  sets  up  a  force  which  is  the  spirit  of  the 


I44  NATURE  OF  BEHA'  ISM 

deed.  Successive  acts  done  in  furtherance  of 
a  purpose  produce  an  accumulating  spiritual 
force  which  never  dies. 

"  Therefore  we  must  be  active  —  we  must  be 
up  and  doing.  Our  deeds  build  up  our  char- 
acters, and  the  building  of  our  characters  is 
our  task.  Life  in  this  world  is  for  this  pur- 
pose. We  are,  while  here,  more  or  less  arbi- 
ters of  our  own  destiny  ;  but  in  the  worlds  to 
come  we  cannot  progress  except  by  grace  of 
the  Divine  Will.  Therefore  let  us  attend  to 
the  building  of  character  as  the  one  thing 
essential. 

"  If  heredity  has  not  given  us  the  qualities 
of  character  necessary  for  our  high  moral 
and  spiritual  advancement,  we  must  labour 
to  build  up  a  new  structure  within  ourselves 
which  will  be  adequate  to  that  aim.  Each 
man  must  look  to  himself  and  within  himself 
to  find  his  errors  and  weaknesses. 

"  When  we  find  weak  points  in  our  charac- 
ter we  must  begin  to  tear  down  ;  and  also  we 
must  not  neglect  to  build  up  good  qualities 
in  place  of  the  evil  ones  which  we  discard.  It 
is  a  law  of  our  nature  that  to  remove  a  char- 
acteristic permanently  another  must  be  de- 
veloped in  its  stead. 

"  Self-discipline  is  the  first  aim  of  one  who 


NATURE  OF  BEHA'  ISM  145 

desires  to  live  a  true  life.  But  as  to  this  do 
not  misunderstand  me ;  I  do  not  mean  the 
discipline,  widely  practised  in  old  times  and 
even  by  many  at  the  present  day,  which  con- 
sists in  mortifying  the  flesh  and  deadening 
the  emotions.  Enjoy  pleasant  things,  look 
with  pleasure  upon  beautiful  things,  but  with- 
out clinging  to  them,  without  longing  to 
possess  them,  without  holding  them  dearer 
than  God.  The  flesh,  the  senses,  the  emo- 
tions, are  the  instruments  by  which  we  attain 
to  the  understanding  of  truth.  But  they  must 
be  kept  as  instruments,  and  not  allowed  to 
become  our  masters,  as  they  are  likely  to  do 
if  we  fail  to  keep  guard  over  them. 

"  Sense  indulgence  is  evil  because  it  keeps 
the  soul  away  from  God.  Unless  it  is  held 
in  check  progress  towards  God  is  quite  out 
of  the  question.  You  cannot  serve  two 
masters.  And  it  is  difficult  to  deal  with,  be- 
cause sensations  remain  as  abstractions  in  the 
mind,  and,  though  so  subtle  that  they  can 
scarcely  be  recognised,  exert  an  effective  in- 
fluence towards  their  own  repetition. 

"  Yet  while  making  earnest  efforts  to  sub- 
jugate the  senses  man  is  liable  to  err ;  his 
nature  is  very  complex,  and  to  find  the  true 
path  requires  wisdom.  If  he  attacks  them  by 


I46  NATURE  OF  BEHA'ISM 

indiscriminate  repression,  as  by  asceticism, 
worse  evils  will  be  encountered  ;  for  the  effort 
may  produce  serious  physical  or  mental  dis- 
orders, perhaps  insanity  or  death  ;  or  it  may 
result  in  merely  diverting  the  uneradicated 
evil  tendency  into  some  other  channel  where 
it  may  be  even  more  injurious  to  the  charac- 
ter ;  and  it  will  in  any  case  tend  to  foster 
selfishness,  which  is  worse  than  sensuality. 

"  Therefore  the  attractions  of  the  senses 
must  be  met,  not  by  running  away  from  them, 
but  directly,  by  a  man's  will  and  the  power 
which  is  within  himself  to  resist  evil  when 
temptation  arises.  Thus  only  can  desire  be 
eradicated  from  the  nature  of  man. 

"  Selfishness  must  also  be  rooted  out,  not 
only  in  its  gross,  but  in  its  exceedingly  subtle 
forms.  A  man  may  be  selfish  even  to  an 
extreme  and  be  quite  ignorant  of  it. 

Not  until  a  man  has  wholly  freed  himself 
from  lust  and  selfishness  will  he  be  able  to 
distinguish  between  what  is  good  in  him  and 
what  is  not.  Lust  and  selfishness  lead  men 
ignorantly  to  evil  acts,  and  evil  acts  in  turn 
increase  lust,  selfishness,  and  ignorance. 

"To  learn  one's  own  nature  is  better  than 
to  seek  for  the  unknown  and  the  unknowable. 

"  There  is  need  for  great  wisdom  in  building 


NATURE  OF  BEHA'  ISM  147 

up  one's  character.  One  must  have  tolerance 
and  know  how  to  apply  it ;  charity,  and  know 
how  to  bestow  it ;  love,  and  know  how  to  love 
all  things. 

"  Only  to  be  always  speaking  of  love  is  not 
sufficient.  We  must  love  in  our  hearts.  Nor 
can  love  and  hate  exist  together,  for  love  and 
hate  are  opposites.  If  a  man  declaims  that 
he  loves  every  one,  while  his  actions  contra- 
dict his  words,  his  assertions  have  no  worth. 

"  Do  not  mortify  the  flesh.  Care  for  the 
body  as  the  vehicle  of  the  soul  and  the  spirit 
within ;  but  at  the  same  time  do  not  pamper 
it. 

"  Cultivate  your  finer  nature  through  your 
senses  and  your  emotions,  taking  care  mean- 
while that  they  do  not  become  your  masters. 

"  Look  always  to  God  for  aid,  not  to  frail 
human  nature.  Call  on  the  Beha1  for  strength 
to  guide  you.  That  spirit  is  now  the  renovat- 
ing influence  upon  this  earth. 

"  Be  calm,  be  joyous,  and  not  only  when 
the  sky  is  clear,  but  when  the  clouds  gather 
as  well.  To  be  calm  and  brave  under  difficul- 
ties is  a  proof  of  spiritual  force. 

"  But  let  no  man,  because  he  has  gained 

1  The  spirit  of  Beha  Ullah,  now  become  one  with  the  Divine 
Essence. 


148  NATURE  OF  BEHA'  ISM 

outward  control  over  himself,  imagine  that  he 
has  accomplished  the  highest  cultivation  of 
his  character.  There  must  be  inner  calmness, 
based  on  a  sense  of  security  in  God's  protec- 
tion, and  a  desire  to  do  good  for  the  sake  of 
good.  One  should  find  pleasure  in  the  doing 
of  good  deeds;  he  should  not  do  them  with 
an  eye  to  the  reward  which  they  are  to  bring. 
"  When  he  has  reached  this  point,  a  man 
may  be  said  indeed  to  have  conquered  himself." 


CHAPTER  IX 

DISCOURSES 
THE    STANDARDS   OF   TRUTH 

MAN  has  four  standards  to  which  he  re- 
fers in  the  ascertainment  of  truth  —  the 
report  of  the  senses,  the  verdict  of  reason,  tra- 
dition or  testimony,  and  inspiration.  The  an- 
cient philosophers  generally  regarded  reason 
as  the  highest  of  these  ;  for  the  best  means  by 
which  to  reach  an  understanding  of  the  es- 
sence of  things,  they  said,  is  the  mind.  But 
the  philosophers  of  the  present  day  place 
their  chief  reliance  upon  the  senses.  What- 
ever these  declare  to  be  the  truth  of  the  mat- 
ter, that  they  accept  as  final.  Followers  of 
the  various  religions  believe  that  the  declara- 
tions of  their  Holy  Writs  are  the  ultimate 
verities.  Mystics  and  spiritualists  find  final 
truth  only  in  the  revelations  of  inspiration. 
Men  are  generally  agreed  that  there  are 
only  these  four  standards  for  the  determina- 

149 


150  STANDARDS  OF  TRUTH 

tion  of  truth ;  and  yet  the  inadequacy  of  each 
of  them  is  quite  clear. 

First,  as  to  the  report  of  the  senses,  now 
generally  accepted  as  the  most  reliable  of  the 
four.  Of  the  five  senses,  sight  ranks  as  the 
highest.  It  is  most  certain  that  the  faculty  of 
sight  is  liable  to  error  —  that  it  may  mislead — 
and  that  therefore  it  is  not  a  perfect  stand- 
ard. For  example,  the  eye  is  deceived  by 
the  mirage,  seeing  it  as  water.  It  mistakes  the 
image  in  the  mirror  for  the  real  object.  The 
great  and  brilliant  stars  are  seen  by  it  as 
points.  The  pulsating  light  of  the  sun  ap- 
pears to  it  to  be  without  motion.  A  point  of 
light  moving  rapidly  is  to  it  a  continuous  line. 
On  a  moving  ship  the  shore  seems  to  it  to 
move.  The  eye  ascribes  the  motion  of  the 
earth  to  the  sun,  and  to  it  all  the  stars  seem 
to  circle  about  this  globe. 

It  is  therefore  clear  that  sight  is  not  a 
certain  standard. 

Though  by  the  ancient  philosophers  the 
reasoning  mind  was  regarded  as  the  highest 
authority,  these  philosophers  do  not  agree. 
Some  declare  that  the  universe  had  a  begin- 
ning, others  that  it  had  no  beginning.  Their 
various  opinions  are  so  numerous  that  one 
cannot  count  them.  But  if  the  verdict  of 


STANDARDS  OF  TRUTH  151 

man's  reason  was  a  norm  of  final  and  absolute 
verity,  the  philosophers  of  the  world  would 
agree. 

The  third  standard  of  truth  to  which  men 
have  recourse  is  the  testimony  of  others,  as 
found,  for  example,  in  tradition  and  sacred 
books.  But  testimony  can  only  be  considered 
by  the  mind  ;  and  if  the  mind  itself  is  not  a 
trustworthy  instrument,  how  can  the  evidence 
which  it  offers  us  from  these  sources  be  so  ? 
Great  error  may  result  from  the  misinterpret- 
ation of  a  single  word  or  expression  of  the 
sacred  books. 

The  inspiration  of  God  is  a  revelation  to 
the  heart  :  but  temptations  of  the  devil  are 
also  addressed  to  the  heart.  If  to  the  hearts 
of  men  is  revealed  a  command, — "  Do  ye 
thus  and  thus," — how  are  we  to  know  whether 
this  is  a  revelation  from  God,  or  a  temptation 
from  Satan  ? 

Our  conclusion  must,  therefore,  be  that  none 
of  these  standards  for  the  determination  of 
truth  is  worthy  of  implicit  confidence ;  and 
man  has  no  other  means  for  reaching  a  true 
understanding. 

Yet  if  the  conclusion  declared  by  all  four  of 
these  standards  be  the  same,  it  is  worthy  of 
confidence.  Then  we  may  be  assured  that 


i52  STANDARDS  OF  TRUTH 

the  common  report  is  correct.  Otherwise  we 
cannot  be  sure. 

The  rule,  then,  which  we  should  adopt  in 
our  investigations,  is  this :  In  determining 
every  question  we  should  refer  it  to  these  four 
standards,  and  a  conclusion  which  is  supported 
by  the  verdict  of  all  we  should  accept ;  any 
other  we  should  regard  as  uncertain. 

Yet  there  is  another  standard  which  is  the 
peculiar  possession  of  the  Chosen  of  God. 
This  standard  is  the  breathings  of  the  Holy 
Spirit.  By  that  power  assurance  is  produced, 
man  becomes  certain,  and  the  consciousness  is 
satisfied. 


NATURE  OF  GOD  AND  THE  UNIVERSE1 

God  is  Love  and  Peace.  God  is  Truth. 
God  is  Omniscience.  God  is  without  begin- 
ning and  without  end.  God  is  uncreated  and 
uncreating,  yet  the  Source,  the  Causeless 
Cause.  God  is  pure  Essence,  and  cannot  be 
said  to  be  anywhere  or  in  any  place. 

God  is  infinite,  and  as  terms  are  finite 
the  nature  of  God  cannot  be  expressed  in 
terms  ;  but  as  man  desires  to  express  God  in 
some  way,  he  calls  God  "  Love  "  and  "  Truth," 
because  these  are  the  highest  things  he  knows. 
Life  is  eternal ;  so  man,  in  order  to  express 
God's  infinity,  calls  God  "  Life."  But  these 
things  in  themselves  are  not  God.  God  is 
the  Source  of  all,  and  all  things  that  are,  are 
mirrors  reflecting  His  Glory. 

But,  while  God  does  not  create,  the  first 
principle  of  God,  Love,  is  the  creative  princi- 
ple. Love  is  an  outpour  from  God,  and  is 

1  This  exposition,  and  that  in  Chapter  XI.  on  "  Reincarnation," 
were  compiled  from  a  number  of  discourses  and  conversations,  and 
submitted  to  Abbas  Effendi  and  approved  by  him. 

153 


154  GOD  AND  THE  UNIVERSE 

pure  spirit.  It  is  one  aspect  of  the  Logos, 
the  Holy  Spirit.  It  is  the  immediate  cause  of 
the  laws  which  govern  nature,  the  endless 
verities  of  nature  which  science  has  uncov- 
ered. In  short,  it  is  Divine  Law  and  a  Mani- 
festation of  God.  This  Manifestation  of  God 
is  active,  creative,  spiritual.  It  reflects  the 
positive  aspect  of  God. 

There  is  another  Manifestation  of  God 
which  is  characterised  by  passivity,  quiescence, 
inactivity.  In  itself  it  is  without  creative 
power.  It  reflects  the  negative  aspect  of 
God.  This  manifestation  is  matter. 

Matter,  reflecting  the  negative  aspect  of 
God,  is  self-existent,  eternal,  and  fills  all  space. 
Spirit,  flowing  out  from  God,  permeates  all 
matter.  This  spirit,  Love,  reflecting  the 
positive  and  active  aspect  of  God,  impresses 
its  nature  upon  the  atoms  and  elements.  By 
its  power  they  are  attracted  to  each  other 
under  certain  ordered  relations,  and  thus, 
uniting  and  continuing  to  unite,  give  birth 
to  worlds  and  systems  of  worlds.  The  same 
laws  working  under  developed  conditions 
bring  into  existence  living  beings.  Spirit  is 
the  life  of  the  form,  and  the  form  is  shaped 
by  the  spirit.  The  evolution  of  life  and  form 
proceeds  hand  in  hand.  The  powers  of  spirit 


GOD  AND  THE  UNIVERSE  155 

are  evolved  by  the  experiences  of  the  form, 
and  the  plasticity  of  the  matter  of  the  form  is 
developed  by  the  activity  of  the  spirit.  Work- 
ing up  through  the  mineral  and  vegetable 
kingdoms,  sense-perception  is  reached  in  the 
animal,  and  the  perfection  of  form  is  attained 
in  man. 

The  forms  or  bodies  of  component  parts, 
infinite  in  variety,  which  in  the  course  of 
evolution  spirit  builds  as  the  vehicles  of  its 
expression,  are,  because  of  the  instability  of 
matter,  subject  to  dissolution.  As  they  dis- 
appear, others  are  built  following  the  same  pat- 
terns, carrying  on  the  characteristics  of  each. 

Sense-perception  gives  rise  to  desire,  desire 
to  will,  will  to  action,  and  action  again  to 
sense-perception.  This  chain  ever  repeats 
itself,  and  so  the  powers  of  thought,  mem- 
ory, reason,  and  the  emotional  capacities  are 
evolved  in  spirit.  These  powers  and  capaci- 
ties of  spirit,  expressed  in  individual  human 
beings,  constitute  human  characters. 

Through  these  successive  evolutionary  steps 
spirit  develops  characters  having  many  Divine 
attributes.  The  positive,  creative  aspect  of 
God  is  reflected  in  them.  Individuality  is 
derived  from  expression  in  individual  form. 
Self-consciousness  accompanies  individualised 


156          GOD  AND  THE  UNIVERSE 

character,  and  the  being  thus  endowed  has 
the  potentiality  of  rising  to  the  knowledge  pf 
God. 

Characters  inspired  by  the  universal  human 
spirit  continue  in  lines  of  specific  developing 
types,  as  did  species  in  the  vegetable  and 
animal  kingdoms. 

Similar  types  recur  again  and  again,  but 
without  a  continuing  individual  life  from  one 
human  being  to  another.  This  recurrence 
may  be  likened  to  that  of  the  seasons.  Spring, 
summer,  autumn,  and  winter  return  in  succes- 
sion, each  season  the  counterpart  of  the  like 
season  in  the  previous  year — the  same  yet  not 
the  same.  So  flowers  and  fruits  come  this 
year  from  like  seed  or  from  the  same  bush  or 
tree  as  those  of  last  year,  each  in  the  line  of 
succession  of  its  kind,  the  same  in  essence,  but 
differing  in  substance. 

In  the  latter  case  the  power  which  causes 
the  seed  to  rot  in  the  ground  and  a  new 
growth  to  spring  from  it,  or  the  bush  or  tree 
to  put  forth  again  leaves  and  fruit,  is  the 
power  of  the  Spirit,  the  active  aspect  of  God 
as  Life. 

So  in  the  case  of  man.  Life  is  eternal,  but 
the  individual  human  consciousness  is  not  in- 
herently so.  It  can  only  gain  immortalit 


GOD  AND  THE  UNIVERSE  157 

^tilting  with  the  tnire  Divine  Essence.  This 
union  man  may  reach  by  a  pure  life  and  love 
for  God  and  his  fellows. 

When  in  the  course  of  evolution  the  stage 
of  thought  and  reason  has  been  reached,  the 
human  mind  acts  as  a  mirror  reflecting  the 
glory  of  God. 

The  face  of  nature  is  illumined,  the  grass, 
the  stones,  the  hills,  and  valleys  shine  ;  but 
they  shine  not  of  themselves,  but  because  they 
reflect  the  rays  of  the  sun.  It  is  the  sun  which 
shines.  In  the  same  way,  our  minds  reflect 
God.  Those  who  live  thinking  good  thoughts, 
doing  good  deeds,  and  with  love  in  their  hearts 
—  the  minds  of  these  become  ever  clearer,  re- 
flecting more  and  more  perfectly  the  love  of 
God,  while  the  minds  of  those  who  live  in 
ignorance  and  desire  are  clouded  and  obscured 
and  give  forth  His  light  but  meagrely. 

A  stone  reflects  but  slightly  the  rays  of  the 
sun  ;  but  if  a  mirror  be  held  up,  though  it  be 
small,  the  whole  of  the  sun  will  be  reflected  in 
it,  because  the  mirror  is  clear  and  bright.  Just 
so  is  it  with  the  minds  of  men  and  the  Sun  of 
Reality.  The  great  Masters  and  Teachers  so 
purified  their  minds  by  the  love  of  God  and 
of  men  that  they  became  like  polished  mir- 
rors, reflecting  faithfully  the  Glory  of  God. 


158  NATURAL  QUALITIES 

PERSISTENCE    OF    NATURAL    QUALITIES 

We  come  now  to  the  subject  of  transforma- 
tion in  the  nature  of  matter ;  and  we  wish  to 
show  you  that  that  which  is  temporal  is  essen- 
tially different  from  that  which  is  eternal,  and 
that  neither  can  change  its  nature  for  that  of 
the  other. 

As  an  example  of  matter  we  may  take  the 
metal,  iron.  Its  nature  is  such  that  when 
heated  it  may  become  hot,  red,  and  fluid.  But 
though  it  continue  a  thousand  years  in  the 
fire,  its  nature  will  not  be  changed  into  that  of 
fire ;  its  nature  as  iron  will  still  remain.  It  will 
indeed  receive  certain  qualities  from  the  fire  ; 
but  whatever  the  extent  to  which  it  acquires 
these  qualities,  its  mineral  nature  will  endure 
and  cannot  be  changed.  It  continues  to  be  a 
mineral.  The  simple  elements  always  retain 
their  nature  as  simple  elements. 

So,  if  iron  be  alloyed  with  some  other  metal, 
it  will  display  qualities  which  it  did  not  have 
before  ;  but  on  the  dissolution  of  the  alloy  it 
will  return  to  its  original  state  and  display  the 
ordinary  qualities  of  the  metal. 

Again,  substances  of  the  mineral  kingdom 
may  become  constituents  of  vegetable  forms  ; 
but  they  do  not  thereby  lose  their  mineral 
nature.  They  become,  not  a  growing  power, 


NATURAL  QUALITIES  159 

but  part  of  a  growing  form.  These  substances 
may  in  like  manner  come  to  animal  bodies, 
but,  as  before,  without  leaving  behind  their 
peculiar  nature  as  minerals,  although  they  take 
on  certain  qualities  from  the  animal.  And, 
finally,  they  may  go  to  make  up  bodies  and 
receive  the  impress  of  the  character  of  man — 
may  reflect  the  perfections  of  human  nature ; 
still  they  do  not  lose  their  identity  as  minerals. 

A  light  shines  forth  from  a  crystal  globe. 
For  a  thousand  years  it  may  radiate  through 
the  crystal,  and  still  the  crystal  will  remain 
crystal  and  the  light  light.  The  crystal  serves 
only  to  make  manifest  the  beauty  of  the  light. 

Thus  it  may  be  known  that  the  nature  of 
things  remains  always  the  same  —  that  inherent 
qualities  can  never  be  lost.  The  body  of  man 
always  remains  dust  of  the  earth,  returning  on 
its  dissolution  to  the  elements  from  which  it 
was  compounded. 

Therefore  it  will  ever  be  the  function  of  the 
visible  world  to  reflect  the  perfections  of  God. 
This,  then,  is  the  purpose  of  the  succession  of 
forms ;  and  as  the  perfections  of  God  are  in- 
finite, the  succession  of  forms  must  be  infinite 
also. 


160  DIVINE  NATURE 

DIVINE    AND    EARTHLY    NATURE 

The  ancient  philosophers  of  Greece,  Persia, 
and  Egypt  believed  that  God  manifested  in 
material  things  His  final  and  supreme  Reality. 
This  supreme  reality  has  been  likened  to  the 
water  of  the  sea,  and  material  things  to  its 
waves.  In  this  simile  the  water  is  considered 
to  have  two  different  modes  of  manifestation. 
In  their  form  the  waves  are  temporary,  chang- 
ing. In  their  substance  they  are  eternal, 
unchanging. 

Again,  the  single  Reality  has  been  likened 
to  unity,  material  things  being  the  manifesta- 
tions of  that  Reality  as  numbers  are  the  mani- 
festations of  unity.  As  one  plus  one  equals 
two,  one  plus  one  plus  one  equals  three,  and 
thus  from  one  all  numbers  come,  so  all  things 
are  made  up  from  the  one  Reality. 

This  view  of  the  universe  is  wrong.  Why  ? 
Because  the  One  is  perfect,  while  all  material 
things  are  imperfect.  If  this  philosophy  were 
true,  there  would  be  nothing  except  the  tem- 
poral and  changing.  Light  would  be  as  dark- 
ness, life  as  death,  wisdom  as  ignorance,  sight 
as  blindness,  since  all  that  exists  in  the  material 
world  is  imperfect. 

The  Reality  of  God  is  the  world  of  perfec- 
tion. The  Reality  of  God  is  as  a  light  which 


DIVINE  NATURE  161 

shines  upon  all  things  ;  all  are  illumined  by  it. 

The  rays  of  the  sun  cause  objects  to  ap- 
pear. Light  is  not  substance ;  it  is  that  by 
virtue  of  which  substances  may  be  seen  —  it 
causes  substances  to  appear.  In  the  same  way 
the  illumination  of  God  causes  the  essential 
reality  of  substance  to  become  perceptible. 
Spirit  is  not  the  material  of  the  body  —  it 
gives  the  body  life. 

God  gives  life ;  He  is  not  the  reality  of 
substance.  Spirit  is  not  matter. 


SPIRIT 

The  word  "spirit"  has  several  different  signifi- 
cations, or  rather  there  are  several  degrees  of 
spirit. 

Spirit1  in  the  vegetable  world  is  the  life 
of  plants  —  the  power  by  virtue  of  which  they 
grow. 

Spirit  in  animals  confers  the  capacity  of 
sensation  upon  physical  bodies  compounded  of 
associated  elements.  By  virtue  of  it  animals 
see,  hear,  feel,  and  have  other  sensations. 

Spirit  in  man  is  the  perceiving  soul,  able  to 
understand  the  realities  of  things  and  predom- 
inating over  all  things  else. 

The  spirit  of  faith  endows  man  with  the 
capacity  to  love  God  and  to  know  God.  If 
the  spirit  of  man,  his  perceiving  soul,  be  con- 
firmed by  the  spirit  of  faith  so  that  it  loves 
and  knows  God,  and  if  it  be  guided  by  the 
guidance  of  God,  and  if  the  divine  attributes 

1  The  spirit  in  minerals,  omitted  in  this  enumeration,  was  fre- 
quently referred  to  by  Abbas  Effendi  as  a  latent  life-principle,  fur- 
nishing the  bond  of  union  which  builds  up  simple  elements  into 
inorganic  forms. 

162 


SPIRIT  163 

be  manifested  in  it,  then  there  is  a  living  soul 
which  attains  to  eternal  life.  Otherwise  it 
may  be  considered  to  be  dead. 

That  is  why  Jesus  said,  "  Let  the  dead  bury 
their  dead."  One  who  is  born  of  the  flesh  is 
flesh  ;  one  who  is  born  of  the  spirit  is  spirit. 
Those  men  who  have  not  been  delivered  from 
the  darkness  of  the  human  estate  and  who 
have  not  been  illumined  by  the  effulgence  of 
God,  although  they  are  human  in  form,  are  in 
reality  but  animals.  Though  they  are  living 
as  regards  the  body,  as  regards  the  spirit  they 
are  dead. 

The  lamp  which  is  extinguished  and  gives 
forth  no  light  may  be  considered  to  be  dead. 
When  it  has  been  relighted  it  is  again  alive. 
The  spirit  of  faith  is  as  the  radiance  of  the 
lamp  :  and  therefore  those  whose  souls  have 
not  been  led  to  the  shadow  of  the  wings  of 
God  are  as  though  dead. 

The  spirit  of  faith  is  like  the  ether  regarded 
as  the  vehicle  of  light.  Etheric  matter  is 
found  everywhere  ;  but  only  where  it  is  in 
undulation  does  light  appear.  The  appear- 
ance of  light  is  not  caused  by  motions  to  and 
fro  of  the  ether  —  by  its  goings  or  its  com- 
ings—  but  by  undulations  in  the  ether  every- 
where present.  Thus  at  night  we  have  etheric 


164  SPIRIT 

matter,  but  without  undulations,  and  therefore 
darkness  prevails ;  but  by  the  power  of  the 
sun  it  is  caused  to  undulate,  and  light  appears. 

The  atmosphere  is  always  present ;  when  it 
is  disturbed  sound  is  heard  ;  but  this  is  not 
because  the  atmosphere,  having  gone  away, 
has  come  again. 

As  touching  the  Spirit  of  God  —  which  we 
call  the  Holy  Spirit  —  this  is  eternal.  It  is 
the  pure  favour  of  God.  It  is  the  Divine 
virtues  —  the  attributes  of  Divinity.  It  in- 
fluences the  essence  of  all  things.  It  is  that 
which  infuses  life  into  the  soul.  It  is  the 
teacher  of  minds.  It  is  the  creative  power. 
It  gives  eternal  life.  It  is  the  educator  of 
men.  It  is  the  centre  of  the  graces  of  the 
Merciful  God.  It  is  the  pure  effulgence  which 
dissipates  the  darkness  of  the  world  of  men. 

Human  nature  is  like  iron,  of  which  the 
characteristics  in  its  normal  state  are  to  be 
black,  to  be  cold,  and  to  be  solid.  The  grace 
of  the  Holy  Spirit  is  like  fire  which  glows 
upon  the  iron  and  changes  its  blackness  to 
redness,  its  coldness  to  heat,  its  solidity  to 
fluidity.  The  iron  has  received  the  rays  of 
the  fire  ;  its  characteristics  have  been  changed 
by  the  heat  of  the  fire.  In  the  same  way,  the 
spirit  of  man,  which  is  his  perceiving  soul, 


SPIRIT  165 

when  it  shall  receive  the  rays  of  the  Holy 
Spirit  will  become  endowed  with  the  attri- 
butes of  the  Holy  Spirit.  His  imperfect  qual- 
ities will  be  changed  to  perfect  ones.  He 
will  reflect  the  attributes  of  the  Holy  Spirit. 
Otherwise  he  is  esteemed  to  be  dead  —  even 
below  the  animal.  In  the  Koran  it  is  said  : 
"They  are  like  animals  —  even  lower  than 
they." 


THE  PERCEIVING  SOUL 

You  have  asked  me  for  an  explanation 
about  soul.  Man  possesses  a  gift  by  which 
he  is  distinguished  from  all  other  creatures  — 
a  spiritual  principle  which  is  bodiless,  pure, 
simple,  or  uncompounded,  which  is  superior  to 
place  and  time.  Animals  have  sensations; 
they  have  the  five  physical  senses  and  perceive 
those  things  which  affect  the  senses.  Man 
also,  like  animals,  having  the  five  senses, 
perceives  the  things  which  affect  them ;  but, 
further,  he  possesses  a  spiritual  power,  in  its 
nature  original  and  essential,  which  encom- 
passes the  reality  of  all  things  and  by  which 
he  perceives  things  which  do  not  affect  the 
senses. 

Things  which  affect  the  senses  are  those 
which  are  physical,  which  have  bodily  form 
and  shape.  But  the  spiritual  power  of  man 
perceives  essential  realities  —  realities  which 
are  unseen,  without  bodily  form  and  shape. 
Animals  perceive  outward,  objective  things  ; 
they  cannot  perceive  things  which  are  hidden, 

1 66 


THE  PERCEIVING  SOUL  167 

subjective.  Man,  by  means  of  his  perception 
of  the  essential  nature  of  things  known  to  the 
senses,  can  find  a  way  to  understand  things 
unknown  to  them. 

In  short,  man  has  a  power  which  encom- 
passes and  perceives  things  both  seen  and 
unseen,  by  which  he  is  distinguished  from  the 
animals  ;  which  enables  him  to  perceive  things 
which  are  purely  intellectual  realities. 

The  intellectual  realities  are  those  which 
are  immaterial,  as  love,  wisdom,  spirit,  charac- 
ter, knowledge,  the  divine  powers  ;  these  are 
the  intellectual  realities,  these  are  the  hidden 
communications,  these  are  the  divine  virtues, 
these  are  the  human  perfections,  these  are 
the  mysteries  of  nature. 

All  these  are  realities  which  pertain  to  the 
realm  of  the  mind ;  and  there  are  also  the  in- 
sensible qualities  of  sensible  things,  as  the 
roundness  of  the  earth,  which  man  is  able  to 
infer  from  that  which  his  senses  perceive. 

The  capacity  for  understanding  these  things 
animals  do  not  possess ;  it  is  for  man  only. 

The  power  which  perceives  in  the  realm  of 
mind,  which  penetrates  to  the  essence  of  all 
things,  is  the  intellectual  power,  the  perceiv- 
ing soul.  All  the  arts,  sciences,  industries, 
and  inventions  were  once  in  the  invisible 


1 68  THE  PERCEIVING  SOUL 

world  —  were  hidden  mysteries ;  but  the  in- 
tellectual power  of  man  has  revealed  them  — 
has  brought  them  forth  from  the  invisible  to 
the  visible  world.  The  art  of  writing  is  an 
example.  This  was  once  a  hidden  mystery. 
No  one  had  known  it.  But  the  intellectual 
power  of  man  brought  it  forth,  making  known 
the  possibility  of  such  an  art. 

Another  example  of  things  brought  forth 
from  the  invisible  world  is  astronomical  science, 
once  unknown  to  men.  The  sky  was  thought 
to  be  a  tent.  The  earth  was  supposed  to  be 
flat,  and  the  sun  to  move  over  it.  But  now 
man's  intellectual  power  has  revealed  these 
hidden  mysteries. 

Therefore  it  is  to  be  understood  that  in 
man  there  is  a  revealing  power  which  encom- 
passes the  realities  of  all  things,  which  is  fitted 
for  perceiving  and  understanding  hidden  mys- 
teries. By  means  of  it,  from  known  or  visible 
things  he  draws  conclusions  as  to  things  which 
are  unknown  or  invisible.  By  this  power  he 
is  distinguished  from  the  animal.  This  is  the 
perceiving  soul,  or  the  spirit  of  man.  It  has 
different  states  or  conditions,  and  about  these 
I  hope  to  speak  to-morrow. 


STATES    OF    THE    PERCEIVING    SOUL 

The  first  state  of  the  perceiving  soul  is  that 
in  which  it  is  engrossed  in  the  gratification  of 
desire.  In  this  state  its  nature  is  like  that  of 
animals  :  animal  lusts  predominate  in  it.  Like 
the  animal,  it  is  unable  to  distinguish  good 
from  evil.  Being  overwhelmed  by  desires,  it 
cannot  discriminate  between  what  is  lawful  and 
what  is  unlawful.  It  gives  rein  to  desire,  to 
the  attractions  of  lust. 

In  this  state  it  knows  neither  God  nor  the 
innocence  of  human  nature  (by  which  I  mean 
human  nature  in  its  purity,  untainted  by  desire 
and  passion).  It  is  far  from  the  truth  of  all 
things. 

This  is  the  soul  which  has  not  been  trained. 
Though  outwardly  —  though  from  their  speech 
—  men  in  this  state  might  be  supposed  to 
have  the  power  of  distinguishing  good  from 
evil,  in  reality  they  have  no  discrimination. 
Such  are  men  in  general,  who  have  not  been 
under  the  care  of  the  Divine  Teachers,  and 
who  have  not  known  the  pure  impulses  of 

169 


i;o  THE  PERCEIVING  SOUL 

man  (unperverted  by  desire  and  passion). 
After  a  man  has  come  under  the  care  of  the 
Teachers,  after  he  has  perceived  and  under- 
stood the  nature  of  man  in  its  purity,  then, 
having  gained  discrimination,  he  learns  what 
virtue  is.  Such  a  man  realises  his  faults.  He 
takes  himself  to  task  because  of  his  unworthy 
and  evil  qualities.  He  is  ever  contrite  —  re- 
pentant for  his  evil  deeds.  He  longs  for 
goodness  and  virtue. 

This  is  the  second  state  or  condition  of  the 
perceiving  soul ;  it  is  the  first  stage  of  the 
progress  of  the  soul  to  God.  This  repent- 
ance, this  longing  for  the  virtues  of  God,  is 
the  means  whereby  are  acquired  the  inner 
sight  of  enlightenment.  The  man  comes  to 
know  the  qualities  of  truth  and  the  qualities 
of  untruth.  His  capacity  to  feel  and  to  per- 
ceive increases  ;  by  the  gift  of  God  he  gains 
insight  and  receives  inspiration.  These  are  the 
means  of  his  development  and  progress  —  the 
means  whereby  his  nature  is  changed  and  puri- 
fied—  the  means  whereby  he  is  trained  and 
educated  to  understand.  Then  he  compre- 
hends the  mysteries  of  God  ;  without  instruc- 
tion from  any,  he  penetrates  the  real  Divine 
mysteries  ;  without  a  teacher  he  receives  under- 
standing and  learns  the  realities  of  all  things. 


THE  PERCEIVING  SOUL  171 

When  he  has  reached  this  stage  he  receives 
assurances  and  confirmations  ;  he  attains  stead- 
fastness and  constancy.  His  faith  becomes 
unalterable,  firmly  established  as  a  mountain. 
If  the  seas  of  superstition  roll  their  waves 
over  him,  they  move  him  no  more  than  would 
a  drop  of  water.  If  all  tests  and  temptations 
assault  him  in  unison,  they  have  no  influence 
upon  him.  He  is  so  sure,  so  firm,  so  joyful, 
so  steeped  in  faith,  so  intent  upon  the  king- 
dom of  God,  so  strong  in  his  spiritual  life, 
that  he  sings  and  dances  under  the  sword  of  the 
foe.  Though  all  the  men  of  the  world  were 
gathered  together,  wishing  to  move  him  from 
his  faith,  they  could  not.  Why  ?  Because  he 
receives  light  from  the  Source  of  all  Gifts. 

When  he  has  attained  to  this  estate,  he  is 
satisfied ;  he  is  content  in  God  into  whatso- 
ever conditions  he  may  be  thrown.  This  is 
for  him  the  state  of  contentment  in  God.  He 
feels  himself  drawn  into  the  ocean  of  grace. 

At  that  time,  also,  God  is  content  with  him. 
The  host  of  the  Supreme  Concourse  is  con- 
tent with  him.  The  angels  of  heaven  (of 
course,  when  I  say  "  angels,"  I  mean  holy  hu- 
man souls)  are  content  with  him.  He  himself 
will  be  one  of  the  angels,  whether  in  or  out  of 
the  body. 


172  THE  PERCEIVING  SOUL 

In  this  estate  he  becomes  a  centre  for  re- 
ceiving the  power  of  the  Holy  Spirit.  In  this 
estate  his  spirit  bears  to  the  Holy  Spirit  the 
relation  which,  before,  his  body  bore  to  his 
spirit.  He  becomes  like  a  polished  mirror. 
When  he  speaks,  he  gives  forth  the  rays  of 
the  Sun  of  Reality.  All  the  light  which  is 
reflected  from  this  mirror  is  the  light  of  the 
Holy  Spirit. 

Therefore  was  it  that  Jesus  counselled  his 
disciples  to  speak  and  teach  without  fear, 
since  the  Holy  Spirit  would  come  to  them 
and  put  words  into  their  mouths.  When  you 
have  need  to  speak  turn  your  hearts  to  God, 
and  His  Spirit  will  give  you  words.  The 
Blessed  Perfection  has  spoken  to  like  effect : 
"  The  heart  is  My  room ;  cleanse  it,  make  it 
ready,  that  I  may  come  and  dwell  in  it.  Thy 
spirit  is  My  desire ;  purify  it,  that  I  may  visit 
it." 

We  hope,  if  it  please  God,  that  through  the 
grace  and  instruction  of  the  Blessed  Perfec- 
tion, and  through  the  radiance  of  his  testi- 
monies, all  of  you  may  attain  to  this  estate  ; 
for  this  is  the  estate  of  perfection,  this  is  the 
estate  of  eternal  life. 


THE    HOLY    SPIRIT 

The  world  of  existence  has  two  estates  :  the 
one  is  the  Unconditioned,  the  Absolute,  the 
Divine ;  the  other  is  that  of  submission  to 
God.  The  one  is  the  estate  of  God,  the 
other  of  created  beings. 

That  is  to  say,  when  we  speak  of  God  or 
Truth,  we  mean  that  which  is  endowed  with 
the  highest  perfection,  and  when  we  speak  of 
the  created  world,  we  mean  that  which  is  sub- 
ject to  utter  imperfection.  The  one  is  eter- 
nal, the  other  temporal.  The  one  is  rich,  the 
other  poor.  The  one  is  powerful,  the  other 
impotent.  The  one  is  all-knowing,  the  other 
plunged  in  ignorance.  The  one  is  wholly  im- 
pure, the  other  swayed  by  desire. 

But  the  eternal  flows  out  to,  envelops,  and 
permeates  all  things  which  are  impermanent. 
God,  or  Truth  which  is  the  reality  of  God, 
gives  life  to  mankind. 

The  earth  in  its  own  inherent  condition  is 
dark,  while  the  sun  is  bright ;  but  the  sun 
shines  upon  the  earth,  and  the  earth  is  bright 
by  reason  of  the  shining  of  the  sun. 

173 


174  THE  HOLY  SPIRIT 

So  God  has  given  His  light  to  created  be- 
ings. God  is  a  perfection  which  flows  out  to, 
envelops,  and  permeates  the  world  ;  and  man- 
kind should  reflect  the  perfection  of  God  as 
the  earth  reflects  the  rays  of  the  sun. 

The  grace  which  is  between  the  Creator  and 
the  created  is  Love.  The  intermediary  of 
that  grace  of  God  is  the  Holy  Spirit.  If  there 
were  no  love,  there  would  be  no  communica- 
tion between  God  and  created  beings.  Were 
there  no  light,  there  would  be  no  communica- 
tion between  the  sun  and  the  earth. 

The  rays  of  the  sun  shine  forth  from  the 
mirror  when  it  is  exposed  to  the  sun,  although 
the  mirror  of  itself  is  dark.  The  light  which  we 
see  in  the  mirror  is  but  the  effect  of  the  power 
and  grace  of  the  sun.  In  the  same  way,  the 
visible  world  is  altogether  imperfect ;  all  the 
virtues  and  all  the  perfections  which  appear  in 
this  world  are  the  reflections  of  the  perfections 
of  God. 

The  efforts  of  all  the  Divine  Teachers  have 
been  directed  to  the  end  of  so  educating  man- 
kind that  the  souls  of  men  shall  attain  the 
capacity  to  reflect  in  their  essence  the  rays 
sent  forth  from  God  —  that  the  light  of  the 
Sun  of  Reality  should  shine  in  the  mirror  of 
the  heart,  giving  forth  radiance. 


THE  HOLY  SPIRIT  175 

The  intermediary  of  these  graces  and  bene- 
fits is  the  Holy  Spirit. 

Although  the  beings  of  the  visible  world 
have  voluntary  activity,  and  effects  follow 
their  activities, —  that  is  to  say,  although  all 
conditioned  beings  have  powers  and  faculties, 
for  every  power  has  its  corresponding  fac- 
ulty,— yet  these  powers  are  exercised  by  them 
under  the  law  of  nature.  Conditioned  beings 
are  like  mirrors,  which  have  shape  and  form, 
and  of  which  the  faculty  is  to  reflect  light.  In 
other  words,  the  power  of  every  conditioned 
being  is  according  to  its  character,  because  it 
is  under  the  law  of  nature. 

But  the  Holy  Spirit  is  other  than  these ;  its 
power  is  beyond  the  control  of  nature,  not 
under  the  law  of  nature.  It  is  Eternal  Life, 
Infinite  Light,  and  Unconditioned  Power.  It 
transforms  darkness  into  light.  It  transforms 
the  hater  into  the  lover.  It  transforms  im- 
perfection into  perfection.  It  transforms  pov- 
erty into  wealth.  It  transforms  ignorance 
into  knowledge.  It  transforms  weakness  into 
strength.  It  transforms  blindness  into  seeing. 
It  transforms  deafness  into  hearing.  It  trans- 
forms dulness  into  speech.  From  it  the  soul 
destitute  of  spirit,  and  therefore  dead,  receives 
everlasting  life. 


176  THE  HOLY  SPIRIT 

This  is  why  Jesus  said  that  though  men  have 
eyes,  they  see  not ;  though  they  have  ears,  they 
hear  not ;  though  they  have  tongues,  they 
speak  not ;  and  that  he  brought  healing  to 
them.  By  this  he  meant  that  although  they 
have  material  ears  they  have  not  the  power  of 
spiritual  hearing  ;  although  they  have  material 
eyes  they  have  not  the  power  of  spiritual  sight 
—  they  perceive  not  the  kingdom  of  God,  and 
that  the  extraordinary  power  of  the  Holy 
Spirit  is  the  means  of  putting  these  spiritual 
faculties  into  operation. 

I  hope  that  the  perfumed  fragrance  of  the 
Holy  Spirit  will  breathe  upon  you  all. 


CHAPTER  X 

DISCOURSES     (Continued) 

PARABLE  OF  THE  SEED 

A  SEED  comes  into  the  world  of  existence. 
It  is  planted,  and  it  sprouts  and  grows. 
The  plant  puts  out  branches,  leaves,  and 
flowers,  and  bears  fruit.  The  seed  has  dis- 
appeared, and  has  appeared  again  in  all  these 
forms.  After  all  this  it  returns  as  seed ;  that 
is,  seeds  appear  like  the  seed  which  was 
sown. 

Now  in  fact  no  one  of  these  new  seeds  is 
the  same  seed  which  was  sown;  but  the  quali- 
ties and  essence  of  that  seed  have  reappeared 
in  these  seeds. 

The  essence  of  that  seed  has  been  mani- 
fested. 

This  seed  may  be  likened  to  the  perfect 
soul ;  the  souls  of  men  in  general  are  as  the 
leaves  and  the  flowers. 


177 


REINCARNATION  1 

There  is  reincarnation  of  matter,  and  there 
is  reincarnation  of  spirit.  Reincarnation  of 
matter  is  the  process  whereby  matter  is  de- 
veloped or  evolved  through  its  service  as  the 
substance  of  series  of  developing  material 
forms.  Reincarnation  of  spirit  is  the  process 
whereby  spirit  develops  or  evolves  through 
its  association  with  these  forms. 

The  visible  universe  is  the  expression  of  a 
vast  system  of  evolution  which  proceeds  by 
the  combination  of  elements  into  forms  both 
organic  and  inorganic,  and  the  development 
of  these  forms.  These  forms  or  bodies  are 
mutable  and  perishable  because  mutability 
inheres  in  the  nature  of  matter.  That  the 
form  may  continue,  renovation  follows  dis- 
solution ;  thus  the  form  is  preserved. 

On  the  dissolution  of  the  form,  the  elements 
of  which  it  was  composed  go  back  to  their 
homogeneous  state.  They  return  or  are  re- 
incarnated, though  not  necessarily  in  associa- 

1  See  note  p.  169. 
I78 


REINCARNATION  179 

tion  with  each  other,  to  build  up  other  forms 
or  bodies. 

The  evolution  of  spirit  proceeds  co-ordi- 
nately with  the  evolution  of  matter.  Spirit 
appears  as  the  soul  of  material  things,  and  is 
the  force  which  impels  the  ascent  from  lower 
to  higher  forms ;  as  spirit  itself  evolves,  it 
causes  the  development  of  the  forms  which 
it  inspires. 

First,  it  appears  in  the  inorganic  world  as 
the  latent  principle  of  life  in  minerals.  It 
evolves,  as  a  universal  principle,  by  virtue  of 
the  experiences  gained  from  the  mutations 
of  that  world.  It  causes  the  mineral  to  un- 
dergo during  vast  periods  of  time  certain 
states  and  changes  of  state  in  accordance  with 
modes  and  processes  which  the  research  of 
learned  men  discloses  as  physical  and  chemical 
laws.  Thus  it  reaches  the  degree  of  evolu- 
tion proper  to  itself  in  that  kingdom,  and  it  at 
the  same  time  brings  the  matter  of  the  king- 
dom to  a  certain  stage  of  development. 

Matter  is  now  fitted  to  serve  as  the  sub- 
stance of  vegetable  forms,  and  spirit  is  pre- 
pared to  act  as  the  architect  of  these  forms, 
which  it  proceeds  to  build.  Thus  the  world 
of  plants  is  brought  into  existence,  and  moves 
on  to  its  perfection. 


i8o  REINCARNATION 

In  like  manner  the  same  evolving  spirit 
expresses  itself  successively  in  the  animal  and 
human  kingdoms,  having  at  hand  in  each 
stage,  from  which  to  fashion  the  forms  of 
that  stage,  matter  developed  by  its  previous 
evolutionary  experiences. 

Thus  spirit  and  matter  evolve  together. 
The  evolution  of  spirit  consists  in  the  acquire- 
ment of  capacities  and  powers.  The  evolu- 
tion of  matter  consists  in  the  acquirement  of 
qualities,  as  plasticity  and  adaptability,  fitting 
it  to  serve  as  the  substance  of  forms  or  bodies 
higher  in  the  scale  of  life. 

In  each  ascending  stage  spirit  manifests 
more  of  its  energy,  as  permitted  by  the  ac- 
quired qualities  of  the  matter  with  which  it 
has  to  deal. 

The  passage  of  matter  in  this  evolution- 
ary process  from  lower  to  higher  forms,  or 
bodies,  is  what  I  mean  by  the  reincarnation  of 
spirit. 

When  the  body  of  man  is  perfected,  physical 
evolution  comes  to  an  end,  since  nature  does 
not  seek  to  build  a  higher  form  than  that 
of  man.  But  the  evolution  of  spirit  continues 
until  reason,  the  mental  powers,  and  the  emo- 
tional capacities  are  evolved  in  it.  These  are 
not  developed  by  entities  which  pass  from  body 


REINCARNATION  181 

to  body,  but  by  the  universal  or  World-Spirit 
of  man.  The  results  of  each  individual  life- 
experience  go  to  the  general  enrichment  of  hu- 
manity. As  a  hundred  lamps  may  be  lit  from 
a  single  flame,  so  the  one  World-Spirit  illu- 
mines the  minds  of  countless  men.  Without 
this  spirit,  man's  body,  like  the  lamp,  is  lifeless 
matter. 

Thus  it  may  be  said  that  the  spirit  which 
now  informs  the  human  race  is  the  same  spirit 
which  informed  mankind  or  other  evolving 
beings  a  hundred,  a  thousand,  or  a  million  years 
ago.  To  that  extent,  only,  the  theories  of  the 
so-called  reincarnationists  are  valid. 

The  conditioned  world  and  its  beings  possess 
like  attributes  and  qualities  in  the  present  as  in 
the  past.  Therefore  they  may  be  said  to  be 
the  same.  When  we  say  that  the  seasons,  as 
spring  or  winter,  have  returned,  we  mean  that 
the  season  characterised  by  certain  qualities  or 
incidents,  as  cold  or  rain  or  new  growth  of 
vegetation,  has  returned.  The  association  of 
qualities  we  call  character  also  recurs,  and  when 
a  character  with  which  we  are  familiar  as  pos- 
sessed by  some  individual  of  the  past  reappears 
in  another  individual  of  the  present,  we  are  apt 
to  say  that  the  former  has  returned.  This 
does  not  mean  that  an  entity  having  those 


182  REINCARNATION 

characteristics  has  reappeared,  but  that  the 
World-Spirit  of  man  has  again  displayed  that 
character  or  association  of  qualities. 

We  see  a  man  of  to-day  powerful,  a  great 
general,  whose  deeds  are  like  Hannibal's.  This 
man  may  be  called  Napoleon,  but  we  may  say 
that  Hannibal  has  returned.  In  saying  this 
we  do  not  think  of  Hannibal's  wraith  or  entity, 
but  of  the  character,  similar  to  his,  here  mani- 
fested as  Napoleon. 

Those  who  believe  in  a  reincarnating  entity 
support  their  theory  by  claiming  that  it  is  nec- 
essary to  the  equalisation  and  balance  of  justice. 
They  say  that  if  a  man  is  evil,  he  will  be  born 
again  in  this  world  to  suffer  for  his  misdeeds. 
When  they  see  a  good  man  suffering,  they  say 
that  he  is  suffering  in  judgment  for  sins  com- 
mitted in  a  previous  life. 

This  line  of  reasoning  is  the  basis  upon 
which  they  have  built  their  theory.  Now  this 
reasoning  is  bad,  and,  if  thought  out  to  the  end, 
it  cannot  stand.  Were  it  valid,  the  sufferings 
of  all  great  beings  are  to  be  attributed  to  their 
evil  deeds  in  a  previous  life.  One  must  con- 
clude from  it  that  Jesus,  who  endured  as  great 
tribulation  as  could  be  heaped  upon  a  man, 
suffered  because  of  his  sins.  What  great  re- 
former, prophet,  or  sage  has  not  suffered? 


REINCARNATION  183 

Were  their  sufferings  a  retribution  for  their 
sins  ?  God  forbid. 

This  reasoning  also  requires  us  to  conclude 
that  Hannibal  and  Napoleon  were  the  most 
admirable  of  men,  since  their  victories  and 
successes  must  have  resulted  from  previous 
good  deeds. 

The  principle  itself  is  wrong. 


THE  WORLDS  OF  DARKNESS  AND  LIGHT 

This  world  is  a  world  of  darkness,  affliction, 
and  work.  It  is  like  the  womb  ;  one  must  bear 
in  patience  its  troubles  and  its  pains.  The 
world  of  the  womb  is  not  a  world  of  pleasure : 
as  long  as  one  is  in  it,  he  must  submit  to  its 
narrowness,  darkness,  and  gloom.  If  while 
there  he  were  to  be  told  of  a  better  world,  he 
would  not  believe  in  it.  It  is  hard  for  him  to 
leave  that  world  for  this ;  but  when  he  comes 
forth  he  learns  that  that  was  a  perdition,  and 
this  a  world  of  light.  Then  he  understands 
that  that  was  narrow,  this  spacious ;  that  there 
he  had  but  bad  odours,  while  here  he  enjoys 
the  perfumes  of  gardens ;  that  there  he  was  in 
darkness,  while  now  he  sees ;  that  there  no 
sounds  came  to  his  ears,  while  now  he  hears ; 
that  there  was  torpor,  here  speech  ;  there  death, 
here  life. 

For  mankind  this  world  is  like  the  womb. 
It  is  full  of  hardships,  tribulations,  calamities. 
An  ignorant  man  may  think  it  beautiful ;  but 
when  he  leaves  it  for  spiritual  realms  he  will 

184 


DARKNESS  AND  LIGHT  185 

understand  it  as  it  is  —  will  learn  that  this  is  a 
world  of  darkness,  while  the  world  of  God  is 
illumined. 

This  is  a  world  of  blindness,  deafness,  noth- 
ingness ;  the  other  world  is  a  world  of  seeing, 
hearing,  reality.  This  is  a  world  of  death,  that 
of  life.  Man  knows  nothing  in  this  world;  the 
spiritual  world  is  a  world  of  revelation. 

Men  in  their  present  condition  are  ignorant 
of  that  world,  and  therefore  they  wish  to  re- 
main here.  Their  utmost  desire  is  to  live 
here  always  —  like  a  bird  in  a  cage.  But  the 
bird  which  has  known  the  flower  garden  will 
not  wish  to  be  confined  in  the  cage.  If  he 
finds  himself  there,  his  desire  will  be  to  escape 
from  it  that  he  may  return  to  the  garden.  So 
when  a  man  is  delivered,  he  will  not  wish  to 
return.  He  will  never  desire  to  descend  —  to 
be  exiled  from  the  godly  world  and  come  back 
to  this  dark  world. 

Is  there  any  child  who,  after  being  born  into 
the  world,  desires  to  return  to  the  womb  ?  Is 
there  any  man  who,  having  been  freed  from 
prison,  desires  to  be  again  imprisoned  ?  Is 
there  any  bird  which,  after  it  has  escaped  from 
the  cage,  will  desire  to  return  to  it  ?  Not 
unless  it  is  lame  —  has  broken  a  wing  and 
cannot  fly  —  will  it  prefer  the  cage  to  the 


i86  DARKNESS  AND  LIGHT 

heavens;  neither  will  a  man,  unless  he  be 
imperfect  or  undeveloped,  be  attached  to 
material  things. 

Therefore  our  pains  in  this  world,  our  work 
and  our  care,  must  be  endured ;  and  among 
mine  is  this  —  that  I  have  so  much  to  do  which 
must  be  done  that  I  have  little  time  to  speak 
to  you.  I  hope  to  meet  you  all  in  heaven, 
where  there  will  be  less  to  disturb  and  hinder. 


THE   WORLDS   OF   GOD 

Those  who  lack  wisdom  think  that  the 
worlds  of  God  are  limited  to  the  material 
universe.  They  deny  that  there  are  spiritual 
realms.  These  glad  tidings  have  not  reached 
their  ears.  The  fragrance  of  the  other  worlds 
has  not  come  to  their  nostrils. 

We  may  liken  the  condition  of  men  in  this 
world  to  that  of  the  child  while  it  is  still  in 
the  womb.  It  has  known  no  other  world  than 
that  of  the  womb ;  it  cannot  picture  to  itself 
a  wider  or  a  better  world.  Should  some  one 
say  to  it,  "  There  is  an  external  world  having 
a  pure  atmosphere,  spacious  areas,  and  pleas- 
ant seas,  flowing  rivers,  gardens,  orchards,  and 
palaces,  lofty  skies,  and  shining  stars,  all  very 
beautiful  and  delightful, — why  dost  thou  re- 
main in  this  gloomy  and  malodorous  world, 
thy  food  the  blood  of  the  womb  ?  Leave  this 
world  and  come  to  the  other,"  the  child,  un- 
able to  conceive  these  things,  would  perhaps 
reply :  "  There  can  be  no  better  world  than 
this ;  I  can  imagine  none  pleasanter,  more 

187 


i88  THE  WORLDS  OF  GOD 

spacious  or  more  attractive,  nor  food  more 
acceptable  than  that  which  I  have.  This  is 
the  only  world." 

But  when  from  his  limited  world  the  child 
comes  to  the  world  of  men,  it  sees  indeed  that 
this  world  is  as  a  paradise  to  that  —  that  this 
world  was  not  to  be  imagined  in  the  world  of 
the  womb. 

The  child  in  the  womb  may  be  imperfect  — 
it  may  lack  eyes,  or  ears,  or  limbs ;  yet  it  does 
not  realise  its  blindness,  its  deafness,  or  its 
other  imperfections.  Neither  its  perfections 
nor  its  imperfections  can  be  appreciated  there. 
But  when  it  comes  to  the  world  of  men,  its 
perfections  and  imperfections  both  become 
apparent.  If  blind,  it  is  known  as  blind ;  if 
deaf,  it  is  known  as  deaf;  and  so  of  its  other 
imperfections.  If  born  with  sight,  with  hear- 
ing, and  with  the  other  blessings  of  perfected 
development,  the  perfection  of  these  organs 
and  faculties  is  realised. 

Those  who  have  blessings  know  their  bless- 
ings—  those  who  have  imperfections  know 
their  imperfections,  when  they  come  from  the 
world  of  the  womb  to  the  world  of  men ; 
before,  they  knew  them  not. 

Just  in  the  same  way,  while  in  this  material 
world  those  who  know  God  do  not  realise  the 


THE  WORLDS  OF  GOD  189 

blessings  which  He  has  conferred  upon  them  ; 
nor  do  those  who  know  Him  not  realise  the 
deficiencies  of  their  state,  when  they  leave 
the  world  of  men  for  the  spiritual  realms,  the 
gifts  which  God  has  bestowed  upon  them  will 
be  revealed  to  those  who  attain  to  Him ; 
while  the  imperfections  of  those  who  walk  in 
darkness,  whose  sight  is  veiled  from  God  and 
who  are  bound  down  by  attachment,  will  be- 
come plain  to  them  also. 

Man  while  in  the  womb  had  eyes  and  ears, 
but  that  limited  condition  afforded  no  oppor- 
tunity for  the  exercise  of  these  organs.  But 
when  he  came  forth  into  the  outer  world,  a 
world  of  space  and  freedom,  the  faculties 
which  he  possessed  could  be  exercised,  and 
the  blessings  which  God  had  bestowed  upon 
him  became  apparent. 

So,  too,  if  while  in  the  womb  he  lacked 
these  faculties,  he  knew  it  not ;  but  when  he 
has  come  forth  he  feels  the  need  of  them,  and 
then  first  realises  his  defects. 

If  the  material  world  were  the  only  realm  of 
existence,  life  would  be  fruitless,  the  universe 
a  failure.  The  infinity  of  beings  would  have 
lived  in  vain.  For  of  all  beings  man  is  the 
highest ;  and  from  its  beginning  to  its  end, 
man's  life  is  pain.  Now  he  is  sick,  now  he  is 


igo  THE  WORLDS  OF  GOD 

plunged  into  sorrow,  now  his  friend  is  stricken, 
now  one  of  his  dear  ones  dies,  now  he  suffers 
loss,  now  his  house  is  destroyed,  now  his  ship 
is  wrecked,  now  he  is  reduced  to  poverty,  now 
he  has  a  quarrel,  now  he  sees  some  one  suffer. 

This  world  is  a  world  of  suffering.  Were 
there  no  other,  suffering  would  be  the  only 
outcome  —  the  only  fruit  of  existence.  Were 
this  the  case,  there  could  be  nothing  more 
senseless  than  the  universe. 

Just  as  the  fruition  of  the  conditions  of  the 
womb  is  in  the  world  of  men,  so  the  fruition 
of  this  world  is  in  the  spiritual  realms. 


THE    PERCEPTION    OF    TRUTH 

There  are  two  states  of  existence  —  the  tem- 
poral and  the  eternal — the  conditioned  and  the 
unconditioned  —  the  estate  of  impotence  and 
of  primeval  power.  We  may  compare  them 
to  utter  poverty  and  abundant  wealth.  The 
eternal  state  has  all  the  perfections,  the  tem- 
poral, all  the  imperfections.  The  eternal  state 
has  no  change,  no  transformations ;  the  tem- 
poral has  no  permanency.  It  is  not  possible 
that  the  temporal  should  be  a  constant  state, 
because  transformation  and  change  inhere  es- 
sentially in  its  nature. 

Helping  grace  is  from  that  state  which  is 
eternal.  This  grace  flows  continuously  to  the 
temporal.  If  it  should  fail,  that  which  is  tem- 
poral would  perish.  Therefore  the  grace  of 
the  perfections  of  God  flows  forth  continu- 
ously to  the  beings  of  the  visible  world. 

In  its  ultimate  reality  the  nature  of  man  has 
two  conditions.  One  condition  is  spiritual, 
the  other,  material.  It  has  a  divine  condition 
and  a  satanic  condition,  an  angelic  condition 

191 


192  PERCEPTION  OF  TRUTH 

and  a  demoniac  condition,  a  condition  of  radi- 
ance ruled  by  mind  and  a  condition  of  darkness 
ruled  by  desire.  If  either  of  these  conditions 
predominate,  its  opposite  will  disappear.  If 
the  divine  condition  predominate,  the  satanic 
will  disappear.  If  the  angelic  condition  pre- 
dominate, the  demoniac  will  disappear.  If  the 
illumined  condition  predominate,  that  which  is 
dark  will  disappear.  Therefore  God  sends  Di- 
vine Messengers  and  reveals  holy  doctrines  and 
causes  divine  teachings  to  be  spread  abroad, 
that  the  spirit  of  man  may  be  educated,  to  the 
end  that  by  Divine  inspiration  the  grace  of 
God  may  be  made  to  appear  in  the  essential 
nature  of  man.  This  grace,  which  is  the  Di- 
vine perfection,  appears  without  interruption 
in  the  temporal  world.  Although  the  influx 
of  grace  is  continuous,  yet  in  order  that  it  may 
be  efficient  there  must  be  a  capacity  to  receive 
it.  The  sun  may  shine  for  a  thousand  years 
upon  a  stone,  but  the  beauty  of  the  sun  cannot 
be  perfectly  reflected  by  the  stone  unless  the 
stone  be  refined,  cleansed,  and  changed  into  a 
mirror.  Then  the  beauty  of  the  sun,  with  its 
form,  its  rays,  and  its  heat,  will  be  manifested 
and  declared  by  the  mirror. 

A  blind  man  is  confounded,  but  a  man  with 
eyes  sees  clearly.     A  man  with  eyes  decides 


PERCEPTION  OF  TRUTH  193 

because  of  that  which  he  has  himself  seen,  not 
contenting  himself  with  what  is  seen  by  others. 
We  may  see  clearly  the  perfections  of  God 
and  the  radiance  of  His  illumination.  To  be- 
hold this  suffices  us ;  we  need  not  the  tra- 
ditions of  men. 

Thus  the  Jews  had  traditions  about  Jesus,  and 
the  Christians  exalt  him  much.  But  we  should 
look  to  the  personality  of  Jesus  as  we  ourselves 
see  it.  If  we  find  that  the  perfections  of  God, 
the  graces  and  inspirations  of  God,  appear  in 
him  and  in  his  teachings, — that  these  are  clearly 
shown  forth, — this  should  suffice  us.  Now 
we  perceive  that  Jesus  was  a  world-educator; 
therefore  we  acknowledge  his  greatness. 

And  then  as  to  Mahomet.  We  do  not  con- 
sider diverse  traditions,  either  for  him  or 
against  him.  We  consider  what  has  been 
shown  forth  by  him.  Thus  we  perceive  that 
the  Koran  is  full  of  knowledge  and  wisdom. 
In  the  Arabian  deserts,  where  the  lamp  of 
enlightenment  was  thoroughly  extinguished,  a 
man  appeared.  He  educated  the  Arabian 
nation,  then  in  the  last  degree  of  savagery, 
and  he  improved  it  in  all  its  conditions  until 
in  five  hundred  years  it  became  superior  to 
other  nations.  It  is  clear  that  such  a  man 
was  a  world-educator. 


194  PERCEPTION  OF  TRUTH 

Our  conclusion  is  confirmed  by  the  wisdom 
of  the  Koran.  In  it  Mahomet  even  treats 
some  mathematical  questions  which  in  his 
time  had  not  been  correctly  solved  by  civilised 
nations.  He  who  had  been  a  simple,  un- 
learned man  contradicted  the  mathematicians 
of  his  time.  But  after  the  researches  of  a 
thousand  years  it  transpires  that  what  he  said 
was  right,  and  that  what  the  ancient  men  of 
learning  had  declared  was  wrong. 

From  these  things  it  may  be  known  that 
this  man  was  great.  We  have  seen  in  this 
case  with  our  own  eyes,  have  perceived  with 
our  own  minds.  Traditions  and  superstitions 
have  not  served  us. 

We  are  the  lovers  of  light.  When  we  see 
the  light  we  worship  it,  however  lowly  the 
source  from  which  it  comes  ;  whether  its  source 
be  Israelite,  or  Arabic,  or  Persian,  or  Indian 
matters  not  to  us.  We  love  not  the  lamp, 
but  the  light.  It  is  for  the  light  that  we 
search. 


HOW  THE   EYES  OF  MAN  ARE  VEILED 

The  Sun  of  Reality,  by  which  we  mean  the 
Perfections  of  God,  appears,  like  the  physical 
sun,  to  change  its  position  in  the  spiritual 
heavens  relatively  to  us. 

As  the  physical  sun  has  its  path  of  move- 
ment during  the  course  of  the  year,  so  the 
Sun  of  Reality  appears  to  us  to  move ;  yet  it 
is  ever  a  fixed  centre,  radiating  always  a  con- 
stant spiritual  force.  The  movements  of  the 
sun  relatively  to  us  are  apparent  only,  for  it 
is  the  earth  which  moves ;  and  because  of  the 
movement  of  the  earth  and  the  inclination  of 
its  axis,  the  four  seasons  come  in  succession. 
The  sun  seems  to  give  its  light  from  differ- 
ent regions  of  the  heavens.  In  the  spring  it 
seems  to  shine  from  the  equator,  in  the  sum- 
mer from  the  northern  heavens,  in  the  fall, 
again,  from  the  equator,  in  the  winter  from  the 
southern  heavens  ;  yet  in  fact  the  sun  is  always 
in  the  same  central  position  relatively  to  us, 
ever  giving  the  same  light,  and  only  appearing 
to  move  from  one  position  to  another. 

One  who  has  inner  sight  is  a  lover  of  the 
195 


196       HOW  THE  EYES  ARE  VEILED 

Sun  in  whatsoever  region  of  the  heavens  He 
may  appear.  Then  is  one  a  lover  of  the 
Sun  —  when  he  possesses  inner  sight.  He  is 
a  believer  in  the  Sun  in  whatsoever  region 
He  may  appear.  If  He  shine  from  the  equa- 
tor, he  will  turn  his  face  there ;  if  He  appear 
in  the  north,  he  will  turn  towards  Him  ;  if  He 
appear  in  the  south,  there  will  he  turn.  For 
he  is  a  lover  of  the  Sun,  in  whatsoever  region 
He  may  appear. 

But  men  are  lovers  of  the  places  of  appear- 
ance, not  of  the  Sun.  When  the  Sun  appears 
to  move  from  point  to  point,  they  hold  to  the 
point  from  which  He  has  departed.  Then 
they  are  veiled  from  the  Sun  Himself. 

For  the  Sun  of  Reality  there  was  a  rising 
out  of  the  point  of  Moses.  But  when  the 
Sun  of  Reality  had  moved  to  the  point  of 
Jesus,  those  who  were  holding  to  the  point, 
instead  of  holding  to  the  Sun,  did  not  turn 
their  faces  to  the  point  of  Jesus.  Therefore 
they  were  veiled.  As  the  Sun  of  Reality 
moved  on  to  the  point  of  Mahomet,  again 
were  men  veiled  ;  for  they  were  worshippers 
of  names,  not  of  the  reality ;  lovers  of  the 
word  "  Moses,"  not  of  its  meaning ;  lovers  of 
the  word  "Jesus,"  not  of  its  significance.  The 
true  lover  of  the  Sun  turns  his  face  towards 


HOW  THE  EYES  ARE  VEILED       197 

the  Sun  at  each  point  of  His  appearance, 
whether  He  has  shone  from  the  point  of 
Moses,  or  of  Jesus,  or  of  Mahomet,  for  it  is 
the  Sun  which  he  loves. 

The  shining  of  the  Sun  of  which  we  are 
now  speaking  is  the  shining  of  the  Perfection 
of  God.  As  that  Sun  seems  to  change  His 
position,  one  must  himself  move.  Instead  of 
keeping  his  eye  fixed  upon  the  mirrors,  one 
should  worship  the  Sun  Himself,  from  what- 
soever mirror  He  shines.  But  human  nature 
is  not  so ;  all  men  are  lovers  of  the  mirrors. 
If  the  light  of  the  Sun  leaves  one  mirror  and 
goes  to  another,  they  are  left  in  darkness. 
Just  as  when  one  looks  in  a  mirror  near  which 
there  is  a  light  he  sees  all  the  objects  within 
range  of  the  mirror,  but  if  the  light  be  ex- 
tinguished, he  sees  nothing. 

Then,  further,  there  are  certain  signs  and 
allegories  recorded  in  the  Scriptures  relative 
to  the  coming  of  the  Messiah.  These  signs 
are  written  in  symbols.  Their  meaning  is  not 
that  of  the  literal  signification  of  the  words, 
yet  this  was  the  meaning  accepted  by  the  Is- 
raelites. They  did  not  know  the  symbols.  As 
these  signs  did  not  appear  according  to  their 
external  meaning  the  Israelites  said  :  "  This 
is  not  the  promised  Messiah."  Thus,  one  of 


198       HOW  THE  EYES  ARE  VEILED 

these  prophecies  declared  that  the  Christ 
would  appear  sitting  on  the  throne  of  David ; 
others  that  his  rod  would  be  of  iron,  that  he 
would  conquer  the  East  and  the  West,  that  he 
would  vindicate  the  law  of  the  Old  Testament. 
It  was  prophesied  that  during  his  reign  love 
and  tenderness  would  so  increase  that  even  the 
animals  would  be  influenced  —  that  the  wolf 
and  the  sheep  would  drink  from  the  same 
fountain  ;  that  the  serpent  and  the  mouse  would 
make  their  home  in  the  same  cave ;  that  the 
partridge  and  the  bird  of  prey  would  share  the 
same  nest,  that  the  lion  and  gazelle  would  lie 
in  the  same  meadow.  But  as  these  signs,  in 
their  external  meaning,  did  not  come  to  pass, 
and  as  men  did  not  understand  the  hidden 
meaning,  their  sight  was  veiled.  Christ  was  in 
reality  a  king ;  but  his  reign  was  not  that  of  a 
Nimrod  or  a  Cyrus.  His  was  a  Divine  Reign. 
His  rule  penetrated  to  the  world  of  the  heart. 
The  earthly  reign  may  pass  away  in  a  handful 
of  dust ;  but  the  Divine  Reign  is  such  that 
after  nineteen  hundred  years  it  still  remains. 
It  is  not  yet  ended.  This  is  the  real  reign. 
But  those  helpless  ones  did  not  comprehend. 
They  looked  for  a  Messiah  who  should  wield 
the  sovereignty  of  a  Pharaoh.  Therefore 
their  sight  was  veiled  ;  and  so  it  is  with  others. 


THE  PROOF  OF  A  DIVINE  TEACHER 

Before  opening  this  discourse,  the  Master 
asked  after  the  health  of  those  present,  and 
then  proceeded  : 

When  I  speak  of  health,  I  refer  to  spiritual 
health.  The  health  of  the  body  is  imperman- 
ent. However  carefully  one  seeks  to  pre- 
serve it,  he  will  inevitably  some  time  become 
ill  —  his  body  broken.  But  spiritual  health 
passeth  not  away;  it  is  attained  when  the  spirit 
of  man  is  delivered  from  the  conditions  of  this 
darkened  world,  and  becomes  enveloped  and 
permeated  by  divine  qualities.  As  man's  phys- 
ical form  has  been  developed  through  various 
stages  and  degrees  —  that  is,  by  evolution  from 
the  mineral  to  the  vegetable,  from  that  to  the 
animal,  and  from  that  to  the  human  kingdom  ; 
as  the  bodily  estate  of  man  has  been  reached 
by  passing  through  these  several  stages,  until 
at  length  a  stage  has  been  attained  higher  than 
the  others,  in  which  it  is  endowed  with  all  the 
physical  excellences,  so  his  spiritual  nature  ad- 
vances through  successive  stages  of  develop- 
ment until  it  reaches  the  Highest  Kingdom 

199 


200  A  DIVINE  TEACHER 

and  the  most  Glorious  Horizon.  For  one  who 
has  attained  to  this  state,  material  darkness 
and  earthly  defects  are  changed  into  heavenly 
illumination  and  divine  perfections. 

All  the  Messengers  of  God  have  been  sent 
for  the  one  purpose  of  educating  the  souls  of 
men  so  that  they  may  progress  from  their  un- 
developed condition  to  the  attainment  of  that 
state  where  it  is  known  and  understood  that 
"  Blessed  is  the  One  who  is  the  Best  Creator." 
This  is  the  mystery  of  the  Messengers  —  the 
original  divine  proof.  In  the  case  of  one 
claiming  to  be  a  Manifestation  of  God,  one 
must  consider  whether  this  education  and  this 
gift  proceed  from  him.  If  it  be  so,  there  is  no 
doubt  but  that  he  is  a  true  teacher.  This  is 
the  test  of  his  genuineness ;  he  must  be  an 
educator  of  men. 

A  teacher  should  first  of  all  be  a  virtuous  and 
learned  man  ;  and  if  from  his  school  or  college 
trained  and  perfected  disciples  come  forth,  this 
is  the  proof  that  he  is  a  Master,  a  true  and 
divine  teacher.  The  truth  is  distinguished 
under  all  circumstances  from  all  else ;  one  can- 
not be  mistaken.  The  proof  of  the  sun  is  his 
light,  of  a  flower  garden  its  perfumed  fra- 
grance, of  a  sea  its  waves  and  its  brilliant 
pearls. 


THE  HEAVENLY  WISDOM  1201 

What  characterises  the  sun  ?  That  it  sends 
forth  rays  of  light  and  heat  which  cause  living 
things  in  the  world  to  grow  and  evolve.  As 
this  is  the  characteristic  quality  of  the  physical 
sun,  so  that  of  the  Sun  of  Reality  is  to  teach 
and  educate  human  souls  ;  through  the  warmth 
of  the  love  of  God  and  the  glory  of  God  to 
appear  to  the  souls  of  men. 

THE    HEAVENLY    WISDOM 

All  things  have  qualities  which  are  created 
with  them  —  which  are  innate  in  them.  The 
brilliance  of  the  stars,  the  beauty  of  the  trees, 
the  brightness  of  the  ocean,  the  fragrance  of  the 
flowers,  —  all  these  qualities  are  innate  in 
the  objects  to  which  they  pertain.  Man,  also, 
has  innate  qualities ;  but  there  is  in  addition  a 
perfection,  not  innate,  which  may  be  acquired 
by  him.  Therefore  man  needs  a  teacher  ;  for, 
in  order  that  he  may  acquire  this  perfection, 
some  one  must  aid  him  in  bringing  it  forth. 
The  gaining  of  Wisdom  requires  a  teacher. 

The  Divine  Messengers  are  the  perfect 
teachers  —  teachers  for  the  whole  world ;  all 
that  pertains  to  the  universal  order  is  from 
God.  This  earth  is  a  school  in  which  man- 
kind are  the  pupils.  The  Divine  Messengers 


202  THE  HEAVENLY  WISDOM 

are  God's  teachers.  Happy  he  who  is  a  pupil 
in  this  school !  From  the  teachers  of  God  he 
may  gain  Heavenly  Wisdom.  Heavenly  Wis- 
dom is  that  lesson  which  is  eternal.  Earthly 
wisdom  is  as  the  water  of  pools,  gathered  from 
this  side  and  from  that,  while  Heavenly  Wis- 
dom is  as  rain.  Earthly  wisdom  is  as  the 
light  of  a  lamp,  while  Heavenly  Wisdom  is  as 
the  ever-shining  radiance  of  the  stars.  If  the 
Heavenly  Wisdom  should  pass  away  from  this 
world,  all  human  beings  would  perish. 

That  is  to  say,  the  life  of  man  is  to  know 
God,  to  know  the  mysteries  of  His  Wisdom. 
For  this  all  the  Divine  Messengers  became 
manifest  —  to  teach  the  Heavenly  Wisdom. 
This  Heavenly  Wisdom  is  eternal  peace,  uni- 
versal reconciliation,  and  unending  rest  for 
man. 

Then  do  all  ye  who  are  the  friends  of  God 
teach  this  Wisdom  —  teach  it  to  all  mankind, 
that  it  may  be  the  means  of  illumining  the 
world  of  men.  To-day  this  is  the  blessing, 
this  is  the  heavenly  gift,  this  is  the  appearance 
of  God. 

We  must  serve  this  august  purpose  and 
light  this  lamp  ;  that  all  the  people  of  the 
world  may  smell  the  perfume  of  this  sweet 
odour ;  that  the  brightness  of  Wisdom  and 


THE  MEANING  OF  SUFFERING      203 

the  Spirit  of  God  may  change  this  earth  into 
a  paradise,  may  make  of  this  gloomy  prison  a 
radiant  garden  of  the  most  Glorious  One. 

THE    MEANING    OF    SUFFERING 

Man's  happiness  has  its  source  in  the  heart, 
not  in  the  body.  When  his  heart  is  glad,  a 
man  is  happy,  though  in  prison*  When  his 
heart  is  sad,  he  can  not  be  happy,  though  in 
a  paradise.  A  lighted  lamp  is  still  alight, 
though  it  be  in  a  cellar,  or  a  cave. 

Therefore  was  the  imprisonment  of  the  faith- 
ful their  path  to  God,  a  heaven  for  them. 
That  which  was  real  in  them  was  as  the  gold 
which  becomes  purer  the  longer  it  remains  in 
the  fire  ;  or  like  good  soil,  which  becomes 
more  fruitful  the  more  it  is  ploughed.  For 
them  this  world  was  as  a  school  wherein,  as 
the  pupils  are  diligent,  so  they  learn. 

God  has  given  to  birds  and  beasts  their 
instincts.  These  are  innate  in  them  —  are  di- 
rectly from  God.  But  the  wisdom  of  man  is 
of  two  kinds  —  that  which  is  innate  in  him, 
and  that  which  he  must  acquire  for  himself. 

To  birds  and  beasts  God  has  given  all  those 
things  which  it  is  necessary  for  them  to  have. 
But  he  has  created  man  without  giving  him 


204      THE  MEANING  OF  SUFFERING 

these  things ;  he  must  acquire  them  by  his 
own  efforts. 

In  like  manner  man's  Higher  Wisdom  is 
not  born  with  him.  He  must  work  for  it,  and 
the  greater  his  exertions,  the  more  he  will  gain. 
Unless  he  make  great,  earnest  effort,  he  can- 
not attain  to  the  Perfect  Wisdom. 

If  a  child  be  free  to  follow  his  inclinations, 
he  does  not  exert  himself  to  study ;  unless  he 
be  placed  under  discipline  he  will  not  gain  an 
education,  nor  can  he  become  a  learned  man. 
If  he  is  not  given  the  training  of  a  school,  he 
will  grow  up  in  ignorance  and  folly. 

God  has  blessed  His  beloved  with  hardships 
and  sufferings,  that  by  means  of  them  they 
may  gain  Divine  Wisdom.  He  has  cut  them 
off  from  the  world,  has  permitted  them  to  find 
no  earthly  rest  or  happiness,  that  they  may 
seek  for  spiritual  assurances.  These  suffer- 
ings He  has  given  as  tests  that  the  faithful 
may  be  confirmed  in  constancy,  and  the  faith- 
less driven  away. 


CHAPTER  XI 

DISCOURSES  (Continued) 
HEAVEN  AND  HELL 

GOD  has  created  all  things  wisely  and 
with  a  purpose.  For  everything  He  has 
ordered  a  heaven  and  a  hell ;  its  heaven  is 
its  place  of  high  degree  —  of  fulness,  matur- 
ity, and  perfection;  its  hell  is  its  place  of  low 
degree  —  of  meagreness,  immaturity,  imper- 
fection. 

If  a  tree  receive  the  careful  attention  of  a 
gardener,  it  reaches  luxuriance  and  brings  forth 
good  fruit.  This  is  the  place  of  high  degree, 
the  paradise,  of  that  tree.  But  if  the  tree  be 
neglected  and  fail  of  its  leaves  and  fruit,  it 
falls  into  a  condition  of  low  degree,  which  is  its 
hell. 

All  things  of  the  world  have  similar  con- 
ditions. By  the  grace  of  God  a  perfection  of 
good  qualities  is  natural  for  every  existing 
thing.  In  the  attainment  of  that  perfection  is 

205 


206  HEAVEN  AND  HELL 

its  high  estate  or  paradise ;  in  the  failing  to 
attain  thereto,  or  in  its  loss  after  it  has  been 
attained,  is  its  low  estate,  or  condition  of  hell. 

The  function  of  a  lamp  is  to  give  forth  light. 
If  it  be  well  trimmed  and  lighted,  it  is  in  the 
condition  of  its  highest  good  ;  but  if  its  vase 
be  broken  and  its  oil  spilt,  if  its  light  be  extin- 
guished, then  it  is  in  its  condition  of  evil. 

Thus  it  is  that  for  everything  there  is  a 
heaven  and  a  hell. 

Of  all  things  in  the  world,  man  is  the  highest. 
Compare  him  with  the  mineral,  the  vegetable, 
and  the  animal.  The  vegetable  is  distin- 
guished from  the  mineral  and  is  higher  than  it, 
because,  as  well  as  form  and  substance,  it  has 
the  power  of  growth.  The  animal  has  form 
and  substance,  as  the  mineral,  and  the  power  of 
growth,  as  the  vegetable ;  but,  besides  these,  it 
has  the  capacity  for  sensation,  and  by  this  it  is 
distinguished  from  the  mineral  and  the  vege- 
table. 

But  man,  while  possessing  all  the  qualities 
and  capacities  of  these  three  kingdoms,  has  be- 
sides them  a  perceiving  power  by  which  he  may 
penetrate  to  the  reality  of  all  things.  From 
this  we  see  that  man  is  higher  than  all  things 
else  :  for  him  are  perfections  both  material  and 
spiritual. 


TWO  SORTS  OF  HAPPINESS         207 

Therefore  man  needs  a  teacher  by  whom 
his  spiritual  powers  may  be  developed  —  that 
his  lamp  may  be  lighted.  For  this  is  the 
coming  of  the  Messengers  of  God  :  that  man 
may  be  educated,  that  his  latent  perfections 
may  be  brought  forth  and  made  manifest,  that 
his  spiritual  and  heavenly  estate  may  be  re- 
alised. 

The  Divine  Messengers  are  like  gardeners. 
They  are  sent  that  the  trees  of  mankind  may 
be  trained  and  refreshed  until  they  reach  their 
perfect  growth,  and  that,  when  this  is  attained, 
they  may  bring  forth  their  perfect  fruit.  If 
mankind  come  under  the  training  of  these  real 
teachers  and  be  directed  to  true  understand- 
ing and  knowledge,  all  will  be  manifested  and 
made  known. 

THE  TWO  SORTS  OF  HAPPINESS 

Happiness  is  of  two  kinds  :  physical,  possess- 
ed by  animals  and  men,  and  spiritual,  which  is 
known  only  by  those  men  who  have  attained 
to  holiness.  Physical  pleasure  is  something  cas- 
ual and  temporary  only — is  due  to  an  adventi- 
tious and  transient  condition  of  the  nerves. 
But  spiritual  joy  is  of  God  and  is  unending. 

The  ignorant  and  the  wise  man  both  enjoy  ; 


208         TWO  SORTS  OF  HAPPINESS 

but  the  enjoyment  of  the  ignorant  man  is  de- 
pendent upon  eating  and  drinking,  or  upon  ex- 
ternal conditions  ;  while  that  of  the  wise  man  is 
drawn  from  the  unfolding  of  the  secrets  of  the 
universe  —  from  the  revelation  of  the  mysteries 
of  the  Kingdom.  The  former  passes  away, 
but  the  latter  is  undying  and  eternal. 

The  joy  of  the  prophets  of  God  endures 
unto  this  day,  and  so  also  that  of  those  saints 
and  holy  men  who  have  been  perfected  under 
the  care  and  training  of  those  Divine  Teachers. 

The  material  kingdom  is  of  time ;  affliction 
and  calamity  attend  it.  It  is  the  womb  of 
pain.  But  the  spiritual  kingdom  is  unpassing, 
it  has  no  end,  it  is  beyond  danger  and  fear,  it 
is  exalted  day  by  day,  its  sun  is  shining  ever 
more,  the  voice  of  its  grandeur  arises  higher 
and  higher.  All  that  belongs  to  this  visible 
world  is  corruptible,  mortal ;  all  that  belongs 
to  the  divine  world  is  incorruptible,  eternal. 

This  is  why  holy,  perfect  men  seek  to  find 
the  other  world.  They  are  attracted  by  the 
beauty  of  God,  they  have  drunk  of  the  cup  of 
God.  The  cup  of  the  material  world  is  fol- 
lowed by  pain,  but  the  Divine  cup,  the  cup  of 
the  Love  of  God,  has  an  everlasting  intoxica- 
tion, and  pain  follows  it  not.  Happy  are  those 
who  are  intoxicated  with  this  intoxication! 


LOVE  209 

May  it  please  God  that  those  who  are  faith- 
ful may  receive  this  cup  of  joy  —  a  joy  which 
does  not  fade,  and  after  which  there  is  no 
sorrow,  a  life  after  which  there  is  no  birth,  a 
light  after  which  there  is  no  darkness,  a  grand- 
eur after  which  there  is  no  littleness. 


LOVE1 


Have  thou  full  assurance  that  love  is  the 
mystery  of  the  appearance  of  God ;  that  love 
is  the  divine  aspect  of  God  ;  that  love  is  spirit- 
ual grace ;  that  love  is  the  light  of  the  King- 
dom ;  that  love  is  the  breath  of  the  Holy 
Spirit  in  the  spirit  of  man.  Love  is  the  cause 
of  the  manifestation  of  truth  in  the  material 
world.  Love  is  the  essential  bond  of  union 
which  exists  between  God  and  all  things  in 
their  ultimate  reality.  Love  is  the  source  of 
the  greatest  happiness  of  the  material  and  the 
spiritual  worlds.  Love  is  the  light  by  which 
man  is  guided  in  the  midst  of  darkness.  Love 
is  the  communication  between  truth  and  man 
in  the  realm  of  consciousness.  Love  is  the 
means  of  growth  for  all  who  are  enlightened. 

Love  is  the  highest  law  in  this  great  uni- 
verse of  God.  Love  is  the  law  of  order 

1  Part  of  a  Tablet  written  to  a  believer  by  Abbas  Effendi. 
14 


210  LOVE 

betwixt  simple  essences,  whereby  they  are  ap- 
portioned and  united  into  compound  substances 
in  this  world  of  matter.  Love  is  the  essential 
and  magnetic  power  that  organises  the  planets 
and  the  stars  which  shine  in  infinite  space. 
Love  supplies  the  impulse  to  that  intense  and 
unceasing  meditation  which  reveals  the  hidden 
mysteries  of  the  universe. 

Love  is  the  highest  honour  for  all  the  na- 
tions of  men.  To  that  people  in  whom  God 
causes  love  to  appear  the  Supreme  Con- 
course, the  angels  of  heaven,  and  the  hosts 
of  the  kingdom  of  The  Glorious  One  make 
salutation.  When  the  hearts  of  a  people  are 
void  of  this  Divine  power  —  of  the  love  of 
God  —  they  will  descend  to  the  lowest  estate 
of  mortals,  they  will  wander  in  the  desert  of 
error,  they  will  fall  into  the  slough  of  despair 
and  there  is  no  deliverance  for  them.  They 
become  like  worms  which  delight  in  grovelling 
in  the  earth. 

O  friends  of  God !  be  ye  manifestations  of 
the  love  of  God  and  lamps  of  guidance  in  all 
the  horizons,  shining  by  the  light  of  love  and 
harmony. 

How  beautiful  is  the  shining  of  this  shining! 


LOVE  AND  FRIENDSHIP  211 

LOVE    AND    FRIENDSHIP 

I  wish  that  I  could  be  with  you  always,  but 
my  time  is  not  my  own.  Yet  my  heart  is 
with  you.  The  important  thing  is  to  be  with 
each  other  in  union  of  the  heart.  Why  ?  Be- 
cause the  communications  of  the  heart  are  not 
limited  by  place  or  time.  The  things  which 
are  subject  to  place  and  time  will  end  ;  that 
which  is  free  from  place  and  time  is  eternal 
and  established.  By  the  grace  of  God  I  hope 
that  you  will  be  with  me  always. 

This  love  is  good.  It  will  purify  and  il- 
lumine the  world.  As  when  swiftly  moving 
bodies  collide  there  is  a  radiation  of  heat,  so 
when  hearts  come  together  light  will  be  spread 
abroad.  Such  friendship  is  good — as  the  love 
of  the  spring  wind  to  the  flowers,  as  the  love 
of  the  falling  rain  to  the  meadows.  Such 
love  is  good,  is  good.  Such,  I  hope,  will  be 
our  love. 

The  wind  when  it  comes  to  a  garden  of 
flowers  gathers  the  perfume  and  spreads  it 
abroad.  You  also  must,  like  the  wind,  gather 
the  perfume  of  the  garden  of  God  and  spread 
it  throughout  the  world.  The  people  of  the 
world  are  very  ignorant.  They  are  wholly 
occupied  with  the  enjoyments  of  the  world. 
They  have  quite  forgotten  God.  They  are 


212  LOVE  AND  CONCORD 

like  the  worm  :  all  their  growth  and  increase 
is  under  the  ground.  The  more  they  increase 
(in  the  things  of  the  world),  the  lower  they 
go  (farther  from  God).  They  have  no  wings 
to  fly  through  the  air,  to  ascend  upwards  to 
heaven. 

Whether  or  not  men  will  reach  the  higher 
place,  under  the  wings  of  God,  depends  upon 
the  efforts  which  they  put  forth. 

Birds  satisfy  themselves  with  some  few  grains 
of  food,  and  then  on  the  branches  of  the  trees, 
with  many  different  songs,  give  praise  and 
thanks  to  Almighty  God.  I  pray  God  that 
you  may  be  as  the  birds  ;  that  spiritual  attrac- 
tion may  draw  all  your  hearts  together,  and 
that  while  you  are  on  the  earth  your  flight 
may  be  towards  the  heavens ;  that  while  you 
are  in  the  finite  world,  your  seeking  and  your 
striving  may  be  for  the  godly  world.  This  is 
the  path. 

LOVE    AND    CONCORD 

To-day  we  will  occupy  ourselves  with  the 
glad  tidings  of  God. 

It  is  for  us  to  consider  how  we  may  educate 
men  that  the  darkness  of  ignorance  and  heed- 
lessness  may  disappear  and  that  the  radiance 
of  the  kingdom  may  encompass  the  world; 


TALK  TO  CHILDREN  213 

that  the  nations  of  men  may  be  delivered  from 
selfish  ambition  and  strife,  and  be  revivified 
by  the  fragrance  of  God  ;  that  animosity  and 
hatred  may  be  dispersed  and  wholly  disappear, 
while  the  attracting  power  of  the  love  of  God 
so  completely  unites  the  hearts  of  men  that  all 
hearts  beat  as  a  single  heart  ;  that  the  arteries 
of  all  mankind  may  pulsate  with  the  love  of 
God ;  that  contention  and  war  may  utterly 
pass  away,  while  peace  and  reconciliation  lift 
their  standard  in  the  midst  of  the  earth  and 
men  become  enamoured  of  one  another ;  that 
the  joys  of  spirituality  may  prevail  over  ma- 
terial pleasures ;  that  East  and  West  may  de- 
light in  one  another  as  lovers,  and  North  and 
South  embrace  each  other  in  closest  affection  ; 
that  the  visible  world  may  be  the  mirror  of  the 
world  of  the  kingdom  ;  that  the  image  of  the 
Supreme  Concourse  may  be  reflected  in  all 
gatherings  of  men ;  that  the  earth  may  be 
changed  into  the  paradise  of  the  Glorious 
One,  and  the  Divine  Jerusalem  embrace  the 
terrestrial  globe. 

TALK  TO   CHILDREN 

The   Beha'is  in  Akka  have  a  boys*  school. 
Every  Friday  the  pupils  are  brought  by  their 


214  TALK  TO  CHILDREN 

teacher  to  the  Master's  house,  to  submit  to  his 
inspection  exercises  which  they  have  prepared 
in  Persian  and  English  penmanship  and  in 
translation  from  Persian  into  English.  I  was 
present  on  one  of  these  occasions.  There 
were  eighteen  boys,  ranging  in  age  from  about 
six  to  eighteen  years,  with  intelligent  faces  and 
quiet  and  respectful  demeanour,  ranged  against 
the  wall  of  the  large  court.  The  Master 
passed  down  the  line  inspecting  the  papers 
which  they  held  in  their  hands.  Then,  pacing 
up  and  down  before  them,  and  taking  as  his 
text  this  verse  written  by  one  of  them,  "  The 
son  of  Lot  associated  with  evil  persons, 
whereby  his  succession  to  the  prophethood 
was  lost,"  he  talked  to  them  somewhat  as 
follows  : 

Ponder  upon  this  and  understand  what  it 
means.  One  who  associates  with  evil  com- 
panions loses  his  reputation  and  his  good 
name  ;  from  being  good  he  becomes  bad,  from 
being  virtuous  he  becomes  impure,  from  being 
holy  he  becomes  depraved.  Do  not  take  ex- 
ample from  the  vicious,  do  not  permit  your- 
selves to  be  corrupted  by  the  evil-minded. 
Whenever  you  who  are  believers  meet  with 
one  another,  your  conversation  should  not  be 
about  worldly  things  ;  you  should  advise  each 


THE  POOR  215 

other  how  to  live  noble  lives,  and  seek  good 
examples  in  one  another.  You  should  speak 
about  spiritual  and  godly  things,  in  order  that 
your  souls  may  be  revived  and  your  minds  be 
made  pure.  You  should  think  much  of  your 
lessons  and  your  writing,  which  will  fit  you 
to  be  useful  men.  You  should  not  think  of 
things  which  will  separate  you  from  God. 

You  are  the  children  of  the  new  time.  Your 
thoughts  should  always  be  as  to  how  you  may 
become  wise  and  good.  You  should  seek  sa- 
gacity and  prudence,  and  to  make  progress  in 
the  right  path. 

THE  POOR 

The  poor  of  this  world  suffer:  we  should 
care  for  them. 

The  poor  are  nearer  the  kingdom  of  heaven 
than  the  rich.  The  hope  of  the  rich  is  in  their 
wealth,  but  the  trust  of  the  poor  is  in  God. 
If  one  make  a  poor  man  happy,  it  is  better 
than  countless  services  to  a  rich  man.  Kind- 
ness to  a  poor  man  is  better  than  service  to 
thousands  of  rich  men.  If  we  work  for  a  rich 
man  or  serve  him,  it  does  not  give  him  great 
happiness  ;  but  if  we  are  kind  to  a  poor  man, 
his  heart  will  be  glad.  If  we  give  water  to  a 


216  PRAYER 

field  of  grain  which  is  not  dry,  we  do  not 
greatly  benefit  it ;  but  if  we  water  parched 
ground,  we  do  it  much  good. 

The  man  whose  heart  is  kind  and  pure  is 
near  to  the  kingdom.  The  hearts  of  the  poor 
are  sensitive  ;  the  hearts  of  the  rich  are  hard. 
But  if  a  rich  man  be  compassionate,  he  is  very 
near  to  God,  for  he  has  come  out  of  tempta- 
tion. 

PRAYER 1 

The  heart  of  man  is  like  a  mirror  upon 
which  dust  ever  accumulates.  To  cleanse  it 
he  must  constantly  supplicate  God  that  it  may 
be  purified.  The  act  of  supplication  removes 
earthly  desires  from  the  heart,  as  polishing 
remdves  dust  from  the  mirror.  Without 
prayer  the  heart  ceases  to  be  a  mirror  of  the 
divine  perfections  ;  it  becomes  as  a  rough  and 
unpolished  stone. 

The  delight  in  prayer  severs  the  heart  from 
the  world.  Prayer  is  the  key  by  which  the 
doors  of  the  kingdom  are  opened.  There  are 
many  questions  which  it  is  difficult  for  man 
to  solve ;  but  by  prayer  these  are  unveiled. 
There  is  nothing  which  man  cannot  learn 
through  prayer. 

1  Part  of  a  discourse  by  Abbas  Effendi,  previously  published. 


PRAYER 


217 


Mahomet  said  that  prayer  is  a  ladder,  by 
which  man  can  ascend  to  heaven.  If  one's 
heart  is  free  from  attachment  to  the  world, 
praying  is  the  act  of  ascension  to  God. 

But  we  must  pray  only  because  we  love 
God  ;  not  because  we  fear  Him,  or  fear  hell, 
or  hope  for  Divine  bounty  or  for  heaven. 


FROM  THE  WRITINGS  OF   BEHA  ULLAH 

For  the  following  Tablets  and  extracts  from 
the  writings  of  Beha  Ullah  I  am  indebted  to 
my  friend,  Mr.  Hussein  Rouhyof  Cairo.  Mr. 
Rouhy  furnished  me  with  literal  translations 
from  the  original  Arabic  and  Persian.  In 
order  to  avoid  obscurities  and  forms  of  ex- 
pression and  figures  of  speech  unfamiliar  to 
Western  readers,  these  have  been  somewhat 
modified  in  form  ;  but  in  all  cases  without 
departure,  I  think,  from  the  meaning  of  the 
originals. 

LOVE   AND  BROTHERHOOD 

O  children  of  Beha,  ye  who  have  drunk  from  the  pure 
wine  of  Reality,  associate  with  all  the  people  of  the 
world,  with  the  men  of  all  religions,  in  concord  and 
harmony,  in  the  spirit  of  perfect  joy  and  fragrance. 
Remind  them  also  of  that  which  is  for  the  benefit  of 
all;  but  beware  that  ye  make  not  the  Word  of  God  the 
cause  of  opposition  and  stumbling,  or  the  source  of 
hatred  among  you. 

If  ye  have  a  word  or  an  essence  which  another  has 
not,  say  it  to  him  with  the  tongue  of  love  and  kindness. 

218 


ATTACHMENT  219 

If  it  is  accepted  and  impressed,  the  end  is  attained;  if 
not,  leave  him  to  himself  and  pray  for  him,  but  do  not 
molest  him. 

The  tongue  of  kindness  is  attractive  to  the  heart,  and 
it  is  the  sword  of  the  spirit;  it  furnishes  the  true  rela- 
tion of  thought  to  utterance;  it  is  as  the  horizon  for  the 
arising  of  the  Sun  of  Wisdom  and  Knowledge. 

Blessed  is  he  who  at  night  approaches  his  couch  with 
heart  purified  from  malice  and  hatred. 

Verily  the  Lord  is  the  Compassionate,  the  Generous. 

Creatures  were  created  through  love  ;  let  them  live  in 
friendship  and  unity.  This  is  the  commandment  of 
the  Wronged  One  to  his  Saints  and  Sincere  Ones. 

And  ye  were  commanded  by  your  God,  the  Glorious, 
when  He  was  sitting  under  the  swords  of  the  strangers, 
that  if  ye  know  of  any  sin  or  wrong  committed  by  oth- 
ers ye  reveal  it  not,  nor  make  it  public,  lest  He  unveil 
you;  for  He  is  the  One  who  veils  often,  the  Giver,  the 
Bounteous. 

The  most  glorious  attainment  is  the  understanding  of 
this  great  saying:  "  All  beings  are  the  fruits  of  one  tree, 
the  leaves  of  one  branch,  the  drops  of  one  sea.  Honour 
is  for  him  who  loveth  men,  not  for  him  who  loveth  his 
own." 

ATTACHMENT 

Ponder  carefully  upon  this  supreme  word,  which  was 
before  revealed  by  the  August  Pen: —  "  O  Children  of 
Knowledge!  The  physical  eye  will  be  hindered  from 
seeing  the  world  and  what  is  in  it  by  a  very  thin  veil; 
then  what  will  follow  if  the  veil  of  attachment  covers 
the  eye  of  the  heart!  " 

Say!     The   sword  of  Wisdom   is   stronger   than  the 


220  DIVINE  WISDOM 

summer  heat,  and  sharper  than  the  sword  of  steel. 
Draw  out  this  sword  in  My  Name  and  Power  and  in- 
vade with  it  the  cities  of  the  hearts  of  those  who  are 
fortifying  themselves  with  the  fortifications  of  desire. 

DIVINE  WISDOM 

He  is  the  Sovereign  of  the  Expounders  of  the  Law. 

We  had  pondered  over  the  wisdom  of  the  earth,  its 
traditions,  and  prophecies. 

Then  from  the  chamber  of  the  Heart  of  Man,  clad  in 
the  raiment  of  his  Mind,  came  forth  a  Beauteous  Dam- 
sel, radiant  and  fair ;  and  standing  in  the  midst  of  the 
air  she  cried  out  in  a  glad  voice: 

"  O  people  of  the  Heavens  and  the  Earth!  Verily  I 
am  she  who  is  called  the  Spirit  of  Wisdom,  the  knower 
of  that  which  has  been  written  and  concealed.  By  the 
grace  of  the  Eternal  who  sent  me  forth  I  unveil  my 
face,  that  ye  may  behold  me  as  I  am;  that  ye  may 
know  the  perfections  of  Thought,  of  Wisdom,  of  Life, 
and  Soul,  which  are  hidden  within  yourselves. 

"  By  the  Lord  of  men  I  charge  ye,  O  ye  People  of 
the  World!  Veil  me  not  with  the  veils  of  unfaithful- 
ness, attachment,  and  lust;  deliver  me  not  into  the 
hands  of  these. 

"  As  God  liveth,  unfaithfulness  is  my  enemy,  and  it 
is  the  companion  of  vice  and  strife. 

"  By  the  One,  the  Lonely,  I  exhort  ye!  Let  not  my 
foe  triumph  over  me,  O  ye  People  of  the  Earth;  be  not 
of  those  who  ignorantly  exult  and  trample  me  beneath 
their  feet." 

Thus  have  we  made  known  to  thee  by  a  parable  that 
which  lies  concealed  in  the  heart  of  man,  and  that  which 
happened  to  us  in  the  Greatest  Imprisonment,  that  ye 


TO  ONE  OF  HIS  SONS  221 

may  be  of  those  who  understand.  For  all  that  has  come 
to  pass,  for  the  calamities  which  have  befallen  us  in 
God's  right  way,  we  praise  Him. 

Verily  if  thou  receivest  this  tablet  and  understandest 
what  is  written  therein,  greet  our  Beloved,  and  offer 
praise  before  their  faces  on  the  part  of  the  Wronged 
One,  the  Stranger. 

ADDRESSED  BY  BEHA  ULLAH   TO  ONE  OF  HIS  SONS 

O  Zia,  be  patient  in  calamity,  tranquil  at  all  times, 
confident  in  God.  Heed  the  counsels  of  the  wise,  re- 
vere God,  look  with  charity  upon  the  mistakes  of  men. 
Follow  not  after  desire,  but  hasten  to  God.  Be  as  the 
cloud  which  gives  its  bounty  to  all  the  creatures  of  the 
earth.  Have  mercy  for  the  guilty,  forgive  the  disobedi- 
ent, be  steadfast  in  the  Covenant,  and  firm  in  the  Cause. 

Thus  commandeth  thee  the  Wronged  One. 

And  again  revere  God. 

He  commandeth  thee  also  to  keep  faith  and  right- 
eousness. Hold  fast  to  these  two.  And  again  I  say, 
Hold  fast  to  these  two. 

JEWELS  OF  WISDOM 

From  the  Arabic  of  Be  ha  Ullah. 

Of  the  Utterances  which  descended  from  the  Majestic 
Might  through  the  tongue  of  Power  and  Strength  on  the 
prophets  of  the  past,  we  have  taken  the  essence  and  in 
the  garment  of  Brevity  clothed  it.  And  this  is  a  kind- 
ness to  the  Beloved,  that  they  may  be  enabled  to  fulfil 
the  Covenant  of  God  and  to  perform  in  themselves  that 
which  He  has  entrusted  to  them,  that  through  the  ex- 
cellence of  devotion,  which  is  of  the  Spirit,  they  may 
win  the  Victory. 


222  JEWELS  OF  WISDOM 

O  Son  of  Spirit! 

The  first  Utterance  declareth: 

Possess  a  good,  pure,  and  enlightened  heart,  for 
therein  is  the  Kingdom,  Eternal,  Unpassing,  Ancient. 

O  Son  of  Spirit! 

The  best  of  all  to  Me  is  Justice.  Cast  it  not  aside  if 
thou  desirest  Me.  Neglect  it  not.  By  it  thou  wilt  be 
strengthened  to  see  all  things,  not  with  the  eyes  of  men, 
but  with  thine  own,  to  know  all  things,  not  by  the  know- 
ledge of  any  in  the  world,  but  of  thyself.  Upon  this 
meditate  —  how  thou  oughtest  to  be.  The  power  of  dis- 
cernment have  I  given  thee.  This  is  My  Providence 
for  thee;  keep  it  ever  before  thine  eyes. 

O  Son  of  Man! 

I  was  in  My  Ancient  Essence  and  My  Everlasting 
Being.  I  foreknew  My  Love  for  thee;  therefore  I 
created  thee  and  laid  upon  thee  My  Likeness  and  mani- 
fested in  thee  My  Beauty. 

O  Son  of  Man! 

Because  thy  creation  rejoiced  Me,  therefore  I  created 
thee.  Love  Me,  that  I  may  acknowledge  thee  and  in 
the  Spirit  of  Life  confirm  thee. 

O  Son  of  Existence! 

Love  Me,  that  thou  mayest  know  My  Love  for  thee. 
If  thou  lovest  Me  not,  My  Love  can  never  reach  thee. 
Know  this,  O  Servant! 

O  Son  of  Existence! 

Thy  rose-garden  is  My  Love,  thy  paradise  is  My  Near- 
ness. Therefore  enter  in  and  tarry  not. 

In  My  Supreme  Majesty,  in  My  Highest  Kingdom,  it 
is  this  which  has  been  ordained  for  thee. 


JEWELS  OF  WISDOM  223 

O  Son  of  Humanity! 

If  thou  desirest  Me,  love  not  thyself.  If  thou  seekest 
My  Grace,  value  not  thine  own.  Thus  thou  wilt  be 
transient  in  Me,  but  in  thee  I  will  be  everlasting. 

O  Son  of  Spirit! 

For  thee  no  peace  has  been  ordained  save  by  turning 
from  thyself  and  advancing  towards  Me.  Verily  it  is 
the  Law  that  thy  glory  is  in  My  Name  and  not  in  thine 
own;  that  thy  dependence  is  on  My  countenance  and 
not  on  thine.  For  verily  I  am  to  be  beloved  above  all 
that  is. 

O  Son  of  Existence! 

My  Love  is  My  Kingdom.  Whosoever  enters  it  is 
safe;  whoever  seeks  it  not  is  led  astray  and  perishes. 

O  Son  of  Truth ! 

Of  My  Kingdom  art  thou;  come  into  it,  that  thou 
mayest  attain  to  Eternal  Truth. 

My  Love  is  in  thee;  know  it  to  be  thyself,  that  thou 
mayest  find  Me  near. 

O  Son  of  Existence! 

My  Vase  thou  art;  My  Light  is  in  thee.  Be  enlight- 
ened by  it  and  seek  not  any  besides  Me;  for  I  have 
made  thee  rich  and  abundantly  bestowed  My  Grace 
upon  thee. 

O  Son  of  Existence! 

By  the  Hand  of  Power  I  made  thee,  by  the  Fingers  of 
Strength  I  created  thee,  and  in  thee  I  placed  the  essence 
of  My  Light.  Therefore  depend  upon  this  and  upon 
naught  else;  for  verily  Mine  Action  is  perfect  and  My 
Decree  shall  prevail.  Doubt  not  this,  question  it  not. 


224  JEWELS  OF  WISDOM 

O  Son  of  Spirit! 

I  created  thee  rich.  How  is  it  that  thou  makest  thy- 
self poor  ?  I  made  thee  mighty.  How  is  it  that  thou 
holdest  thyself  cheap  ?  From  the  essence  of  Know- 
ledge I  brought  thee  forth.  How  is  it  that  thou  seekest 
aught  besides  Me  ?  From  the  clay  of  Love  I  kneaded 
thee.  How  is  it  that  thou  turnest  from  Me  ? 

Direct  thy  sight  to  thine  own  being,  that  thou  mayest 
find  Me  standing  in  thee,  Powerful,  Mighty,  Supreme. 

O  Son  of  Man! 

Thou  art  My  Possession,  and  My  Possession  will 
never  be  destroyed.  How  is  it  that  thou  fearest  thy 
destruction  ?  Thou  art  My  Light,  and  My  Light  will 
never  be  extinguished.  How  is  it  that  thou  apprehend- 
est  thy  extinction  ?  Thou  art  My  Garment,  and  My 
Garment  will  never  be  worn  out.  Therefore  rest  thou 
in  thy  love  for  Me,  that  thou  mayest  find  Me  in  the 
Highest  Horizon. 

O  Son  of  Truth? 

Turn  to  My  Face  and  withdraw  from  all  else  besides 
Me;  for  verily  Mine  Authority  is  enduring  and  will  never 
end,  My  Kingdom  is  eternal  and  will  never  be  over- 
thrown. If  thou  seekest  something  besides  Me,  thou 
wilt  find  it  not  —  yea,  even  though  thou  searchest  the 
universe  for  ever  and  ever. 

O  Son  of  Light ! 

Forget  all  else  in  Me,  be  comforted  by  My  Spirit. 
This  is  the  essence  of  My  Command;  therefore  abide  in 
it  steadfastly. 

O  Son  of  Man! 

Let  thy  satisfaction  be  in  Me  —  not  in  the  things  of 


JEWELS  OF  WISDOM  225 

the  world.     Seek  no  refuge  besides  Me;  for  verily  there 
is  naught  else  that  will  ever  satisfy  thee. 

O  Son  of  Spirit! 

Ask  thou  not  of  Me  that  which  I  desire  not  for  thee. 
Be  thou  satisfied  with  what  I  have  ordained  to  thy 
countenance;  for  that  will  benefit  thee  —  if  with  it  thou 
art  content. 

O  Son  of  Divine  Wisdom! 

I  placed  in  thee  a  spirit  from  Me  that  thou  mightest 
be  My  Lover.  Why  hast  thou  left  Me  and  sought 
another  lover  ? 

O  Son  of  Spirit! 

My  Right  to  thee  is  great  and  cannot  be  denied;  My 
Bounty  to  thee  is  ample,  and  cannot  be  ignored;  My 
Love  for  thee  is  real  and  cannot  be  forgotten;  My  Light 
for  thee  is  shining  and  cannot  be  concealed. 

O  Son  of  Humanity! 

I  have  ordained  for  thee  from  the  Tree  of  Wisdom 
the  Holiest  Fruits.  How  is  it  that  thou  hast  turned 
from  them  and  been  content  with  what  is  common  ? 
Return  thou  to  thy  heritage  in  the  Highest  Horizon. 

O  Son  of  Spirit! 

I  created  thee  sublime,  but  thou  hast  made  thyself 
ordinary.  Ascend  to  that  for  which  thou  wert  created. 

O  Son  of  the  Unseen  Supreme  Kingdom! 

I  beckoned  thee  to  life,  but  thou  preferrest  death. 
Wherefore  hast  thou  turned  from  My  desire  and  fol- 
lowed thine  own  will  ? 


226  JEWELS  OF  WISDOM 

O  Son  of  Man! 

Transgress  not  the  bounds  of  thy  limitation,  claim  not 
for  thyself  what  thou  shouldst  not  claim.  Adore  the 
Countenance  of  thy  Lord,  the  Mighty,  the  Powerful. 

O  Son  of  Spirit! 

Dost  thou  boast  thyself  over  the  poor  ?  Verily  I  walk 
before  them;  and  I  behold  thee  in  thy  miserable  state 
and  for  ever  grieve  for  thee. 

O  Son  of  Existence! 

How  is  it  that  thou  hast  forgotten  thine  own  faults,  and 
occupiest  thyself  with  the  shortcomings  of  My  People  ? 
In  that  thou  doest  thus  thou  condemnest  thyself. 

O  Son  of  Man! 

So  long  as  thou  thyself  sinnest,  breathe  not  of  the  sins 
of  any.  If  thou  violatest  this  command,  of  the  earth 
art  thou.  To  this  I  bear  witness. 

O  Son  of  Spirit! 

Lay  not  upon  any  man  what  thou  wouldest  not  have 
placed  against  thyself,  and  promise  not  what  thou  wilt 
not  fulfil.  This  is  My  Command  to  thee;  obey  it. 

O  Son  of  Spirit! 

Know  verily  that  he  who  exhorts  men  to  equity  and 
himself  does  iniquity  is  not  of  Me,  though  he  bear  My 
name. 

O  Son  of  Man! 

Hinder  not  My  servant  in  whatsoever  he  may  ask  of 
thee;  for  his  face  is  My  Face,  and  Me  thou  must  revere. 

O  Son  of  Existence! 

Ponder  well  thy  deeds  each  day,  as  though  thou  wert 
to  be  judged  for  them;  for  verily  death  cometh  to  thee, 
and  then  thy  deeds  will  judge  thee. 


JEWELS  OF  WISDOM  227 

O  Son  of  the  Unseen  Spiritual  Kingdom! 

I  made  death  as  glad  tidings  for  thee.  How  is  it  that 
thou  despairest  at  its  approach  ?  I  gave  thee  enlight- 
enment to  guide  thee.  How  is  it  that  thou  veilest  thy- 
self from  it  ? 

O  Son  of  Spirit! 

The  Gospel  of  Light  I  herald  to  thee;  gladden  thy- 
self with  it.  To  the  State  of  Holiness  I  call  thee;  enter 
its  shelter  that  thou  mayest  rest  for  ever. 

O  Son  of  Spirit! 

The  Holy  Spirit  heralds  comfort  to  thee.  How  is  it 
that  thou  art  sorrowful?  The  Spirit  of  Command  con- 
firms thee  in  the  Cause.  How  is  it  that  thou  tarriest  ? 
The  light  of  My  countenance  shines  before  thee.  How 
is  it  that  thou  goest  astray  ? 

O  Son  of  Man! 

Be  not  sorrowful  save  when  thou  art  far  from  Me;  be 
not  happy  save  when  thou  art  returning  to  Me,  when 
thou  art  near  Me. 

O  Son  of  Man! 

Cheer  thy  heart  with  delight,  that  thou  mayest  be  fit- 
ted to  meet  Me  and  become  a  mirror  of  My  Splendour. 

O  Son  of  Man! 

Clothe  thy  nakedness  with  the  Splendour  of  My  Gar- 
ment. Deprive  thyself  not  of  thy  portion  of  My  Beauti- 
ful Fountains,  lest  thirst  possess  thee  for  ever. 

O  Son  of  Existence! 

Keep  My  Commands  because  thou  lovest  Me.  Cut 
thyself  off  from  thine  own  desires,  if  thou  seekest  My 
Pleasure. 


228  JEWELS  OF  WISDOM 

O  Son  of  Man! 

Neglect  not  My  Laws,  if  thou  lovest  My  Beauty; 
forget  not  My  Commandments,  if  thou  desirest  My 
Blessing. 

O  Son  of  Man! 

Speed  thee  to  the  land  of  the  Supreme  Kingdom, 
haste  to  the  space  of  Heaven.  Thou  wilt  not  find  rest 
save  in  obedience  to  My  Command  and  in  devotion 
before  My  Face. 

O  Son  of  Man! 

Glorify  My  Cause,  that  I  may  make  known  to  thee  the 
secrets  of  My  Greatness  and  shine  upon  thee  with  the 
Enlightenment  which  is  eternal. 

O  Son  of  Man! 

Obey  Me  that  I  may  come  to  thee.  Advance  My 
Cause  that  thou  mayest  be  crowned  a  Victor  in  the 
Kingdom. 

O  Son  of  Existence! 

Mention  Me  in  Mine  Earth  that  I  may  mention  thee 
in  My  Heaven;  that  thine  eye  and  Mine  Eye  may  be 
content. 

O  Son  of  the  Throne! 

Thy  hearing  is  My  Hearing;  hear  thou  with  it.  Thy 
sight  is  My  Sight;  see  thou  with  it.  Attest  for  Me  in 
thine  inmost  soul  a  supreme  holiness,  that  I  may  attest 
for  thee  in  Myself  an  exalted  place. 

O  Son  of  Existence! 

Suffer  in  My  Cause  with  a  joyful  heart,  receive  with 
thankfulness  that  which  I  have  destined  for  thee;  that 
thou  mayest  rest  with  Me  in  the  tents  of  Glory  behind 
the  veils  of  Might. 


JEWELS  OF  WISDOM  229 

O  Son  of  Man! 

Consider  what  it  behooves  thee  to  do;  act  wisely.  Is 
it  dearer  to  thee  to  die  upon  thy  bed,  or  to  be  martyred 
in  My  Name  upon  the  dust  and  become  the  Dawning- 
place  of  My  Cause  and  the  Manifestation  of  My  Light 
in  the  highest  estate  of  Paradise?  Be  wise,  O  Servant! 

O  Son  of  Man! 

By  my  Splendour!  Thy  will  to  tinge  thy  hair  with  thy 
blood  is  dearer  to  Me  than  the  two  realms  of  the  uni- 
verse, than  the  brilliance  of  the  two  Great  Lights. 
Therefore  cherish  it,  O  Servant! 

O  Son  of  Man! 

To  everything  there  is  a  sign;  and  the  sign  of  Love  is 
patience  to  endure  the  trials,  the  destiny,  ordained 
by  Me. 

O  Son  of  Man! 

The  true  lover  longs  for  the  test  as  the  rebel  for 
pardon,  as  the  criminal  for  mercy. 

O  Son  of  Man! 

If  thou  avoidest  affliction  how  canst  thou  walk  in  the 
hard  way  of  those  who  are  content  with  that  which 
pleaseth  Me  ?  If  thou  fearest  lest  calamity  befall  thee 
on  My  Path,  how  canst  thou  gain  the  Enlightenment  of 
My  Splendour  ? 

O  Son  of  Man  ! 

My  Calamity  is  My  Providence.  Without,  it  is  fire 
and  vengeance  ;  within,  it  is  Light  and  Mercy.  Therefore 
welcome  it  with  joy,  that  thou  mayest  become  Everlasting 
Light  and  an  Eternal  Spirit.  This  is  my  Command  ;  know 
thou  it. 


230  JEWELS  OF  WISDOM 

O  Son  of  Humanity! 

If  good  fortune  come  to  thee,  let  it  not  rejoice  thee  ; 
if  humiliation  overtake  thee,  mourn  not  because  of  it ; 
for  verily  there  shall  be  a  time  when  both  shall  cease  and 
be  no  more. 

O  Son  of  Existence! 

If  thou  art  stricken  with  poverty,  sorrow  not  ;  for 
verily  riches  shall  one  day  be  thine.  Fear  not  abase- 
ment, for  exaltation  shall  be  thy  portion. 

O  Son  of  Existence! 

If  thou  lovest  the  Ancient  and  Unending  Kingdom, 
the  Unpassing  and  Eternal  Life,  turn  from  this  transient 
and  mortal  state. 

O  Son  of  Existence! 

Let  this  world  not  engross  thee. 

Verily  fire  is  the  test  of  gold;  with  gold  We  prove  the 
hearts  of  men. 

O  Son  of  Man! 

Thou  desirest  gold,  but  I  desire  thy  separation  from  it. 
Thou  hast  thought  to  find  thy  riches  in  heaping  it  to- 
gether ;  I  know  that  to  purify  thyself  from  it  is  thy 
wealth.  By  My  Life  !  That  is  thine  imagining,  this  My 
knowledge  ;  how  can  thy  thought  agree  with  Mine  ? 

O  Son  of  Man! 

Distribute  the  gold  which  I  have  given  thee  among 
My  Poor,  that  thou  mayest  in  Heaven  give  from  the 
Treasures  of  Exaltation  which  have  no  end,  from  the 
Stores  of  Glory  which  cannot  be  exhausted. 

But  by  My  Life!  The  sacrifice  of  thyself  is  more 
glorious,  couldst  thou  behold  it  with  Mine  Eye. 


JEWELS  OF  WISDOM  231 

O  Son  of  Humanity! 

The  temple  of  thy  life  is  My  Throne.  Cleanse  it 
utterly,  that  I  may  occupy  it. 

O  Son  of  Existence! 

Thy  heart  is  My  House  ;  sanctify  it,  that  I  may  enter 
it.  Thy  spirit  is  an  aspect  of  My  Essence  ;  purify  it  for 
Mine  Appearance. 

0  Son  of  Man! 

Put  thy  hand  into  My  Treasury,  that  I  may  raise  My 
Head,  shining  with  brilliancy,  from  above  thy  treasures. 

O  Son  of  Man! 

Ascend  to  My  Heaven  that  thou  mayest  come  near  to 
Me,  that  thou  mayest  drink  from  the  Pure  Wine  which 
has  no  likeness — from  the  Everlasting  Cup  of  Glory. 

O  Son  of  Man! 

Many  are  the  days  that  thou  occupiest  thyself  with 
the  superstitions  and  imaginings  of  thy  fancy.  How  long 
wilt  thou  thus  sleep  upon  thy  bed  ?  Lift  thy  head;  for 
verily  the  Sun  has  arisen  and  ascended  to  the  zenith, 
that  He  may  shine  upon  thee  with  the  Light  of  His 
Splendour. 

O  Son  of  Man! 

Enlightenment  has  come  to  thee  from  the  Horizon  of 
the  Mount,  the  Spirit  of  Holiness  has  breathed  from  the 
Sinai  of  thy  heart.  Therefore  cleanse  thyself  from  hin- 
drances and  imaginings  ;  enter  into  the  Court  that  thou 
mayest  be  prepared  to  meet  Me — that  thou  mayest  be 
fitted  for  the  Everlasting  Life  where  no  trouble,  weariness 
or  death  can  befall  thee. 


232  JEWELS  OF  WISDOM 

O  Son  of  Man! 

My  Eternity  is  My  Creation  and  I  have  created  it  for 
thee  ;  therefore  make  it  the  garment  of  thy  temple.  My 
Oneness  is  Mine  Invention  and  I  have  invented  it  for 
thee  ;  therefore  clothe  thyself  with  it.  Thus  mayest 
thou  be  the  Arising-piace  of  My  Omnipresence  forever. 

O  Son  of  Man! 

My  Greatness  is  My  Gifts  to  thee,  My  Majesty  is  My 
Mercy  to  thee  ;  but  that  which  is  due  to  Me  none  can 
realise  or  comprehend.  I  have  kept  it  in  the  treasures 
of  My  Secrets,  in  the  stores  of  My  Mysteries, — as  a  kind- 
ness to  My  Worshippers  and  a  Mercy  to  My  Creatures. 

O  Children  of  the  Unseen  Essence! 

Ye  will  be  hindered  from  loving  Me — your  hearts  will 
be  disturbed  when  I  am  mentioned,  for  the  mind  cannot 
grasp  Me,  the  heart  cannot  encompass  Me. 

O  Son  of  Splendour! 

By  My  Spirit  and  by  My  Providence!  By  My  Mercy 
and  by  My  Splendour! 

All  that  which  I  have  made  known  unto  thee  by  the 
Tongue  of  Might  and  written  for  thee  with  the  Pen  of 
Power,  is  revealed  according  to  thy  place  and  station,  not 
according  to  My  Supreme  Reality. 

O  Children  of  Men! 

Know  ye  why  I  created  ye  from  one  dust  ?  That 
no  one  should  glorify  himself  over  the  other,  that  ye 
should  always  bear  in  mind  the  manner  of  your  creation. 
Since  I  have  created  ye  from  one  substance,  it  behooves  ye 
to  be  as  one,  walking  with  common  feet,  eating  with  one 
mouth,  living  in  one  land  ;  until  in  your  natures  and 
your  deeds  the  signs  of  the  Unity  and  the  essence  of  the 
Oneness  shall  appear. 


JEWELS  OF  WISDOM  233 

This  is  My  advice  to  ye,  O  ye  People  of  Light!  Profit 
by  it,  that  ye  may  pluck  the  fruits  of  Holiness  from  the 
Trees  of  Might  and  Power. 

O  Children  of  the  Spirit! 

Ye  are  my  Treasuries  ;  for  in  ye  have  I  stored  the 
Pearls  of  my  Secrets,  the  Gems  of  My  Knowledge. 
Guard  them,  lest  the  unbelievers  among  My  People, 
the  wicked  ones  among  My  Creatures,  should  discover 
them. 

O  Son  of  Him  Who  stands  in  His  own  Essence  in  the 
Kingdom  of  Himself  ! 

Know  that  I  have  bestowed  the  Fragrance  of  Holi- 
ness upon  thee,  have  accomplished  the  Utterance  unto 
thee,  have  perfected  all  Grace  for  thee,  have  willed  for 
thee  what  I  have  willed  for  Myself.  Therefore  dwell  in 
Me  with  love  and  gratitude. 

O  Son  of  Man ! 

On  the  tablet  of  thy  soul  write  all  that  I  have  enjoined 
upon  thee,  with  the  ink  of  Light ;  and  if  thou  canst  not, 
write  it  with  ink  taken  from  the  essence  of  thy  heart  ; 
and  if  still  thou  canst  not,  write  it  with  the  red  ink  shed 
in  My  Cause,  which  verily  is  dearer  to  Me  than  all  else; 
that  its  radiance  may  be  confirmed  for  ever. 


CHAPTER  XII 
CONCLUSION 

THAT  a  religion  enjoining  such  fraternal 
relations  between  men,  advocating  such 
enlightened  social  regulations,  holding  up  as 
exemplars  such  ideals  of  life  as  that  of  Abbas 
Effendi,  and  able  to  inspire  its  followers  with 
such  self-forgetting  and  whole-souled  devotion 
to  its  cause,  must  effect  a  vast  amelioration  in 
the  conditions  of  life  of  those  peoples  to  whom 
it  was  immediately  addressed  and  whom  it  can 
reach  directly  by  means  of  the  Persian  and 
Arabic  languages,  both  used  by  its  founders, 
and  is  surely  destined  to  leave  a  deep  impress 
upon  the  history  of  mankind,  there  seems  to  be 
no  room  for  doubt.  Beha'ism  has  already  de- 
monstrated that  it  is  a  great  religious  force. 
But  can  we  go  a  step  further  —  can  we  arrive 
at  any  conclusion  as  to  the  validity  of  the  claim 
of  the  Beha'is  that  theirs  is  a  Divinely  inspired 
world-religion  in  its  first  youth  ?  Probably  the 
intellect  alone  is  incompetent  finally  to  decide 

234 


CONCLUSION  235 

this  question,  but  there  are  certain  indications 
which  appeal  directly  to  the  intelligence,  the 
force  of  which  can  be  estimated  by  the  reason. 

The  examination  of  the  great  religions  of 
the  world,  of  late  years  very  searching,  has 
shown  us  an  identity  of  essence  in  them,  from 
the  very  earliest  of  which  we  have  record  to 
the  latest.  The  great  Upanishads,  the  most 
ancient  and  the  grandest  of  sacred  books,  tell 
us  of  the  oneness  of  all  beings  —  teach  us  to 
look  in  them  for  ourselves  and  for  God ;  teach 
us,  that  is,  that  the  first  and  the  last  guide-post 
for  the  aspiring  soul  is  to  the  path  of  kindness, 
compassion,  and  love  for  all  that  lives. 

The  Bhagavad  Gita,  the  lineal  descendant 
of  the  great  Upanishads,  handing  down  their 
lesson  in  sublime  celestial  song,  pulsating  with 
the  life  and  warmth  and  vigour  of  the  Good 
Law,  which  has  perhaps  been  venerated  by 
more  millions  of  human  beings  than  any  other 
sacred  book,  begins  and  culminates  in  the  de- 
claration, "  He  who  sees  Me  in  all  beings  and 
all  beings  in  Me,  who,  ever  perceiving  the  One 
Life,  loves  Me  dwelling  in  all  beings,  he  who 
sees  the  same  life  in  all  things  as  in  himself,  he 
it  is,  O  Arjuna,  who  seeks  Me  by  the  highest 
path." 

And  hear  the  Buddha,  that  mighty  man,  the 


236  CONCLUSION 

most  majestic  figure  of  ancient  days,  who  trod 
the  plains  of  India  for  nigh  to  half  a  century, 
uttering  his  words  of  peace  and  love. 

"  And  he  [the  follower  of  the  Path]  lets  his 
mind  pervade  one  quarter  of  the  globe  with 
thoughts  of  love,  and  so  the  second,  and  so  the 
third,  and  so  the  fourth.  And  thus  the  whole 
wide  world,  above,  below,  around,  and  every- 
where, does  he  continue  to  pervade  with  heart 
of  love,  far-reaching,  grown  great,  and  beyond 
measure. 

"  Just,  Vasetha,  as  a  mighty  trumpeter  makes 
himself  heard,  and  that  without  difficulty,  to- 
wards all  the  four  directions  ;  even  so  of  all 
things  that  have  shape  or  form,  there  is  not  one 
that  he  passes  by  or  leaves  aside,  but  regards 
them  all  with  heart  set  free  and  deep-felt  love." 

This,  too,  is  the  one  insistent  note  of  the  life 
and  teachings  of  Jesus  of  Nazareth  —  that 
wise  and  holy  man  whose  followers  have 
heaped  dogma  upon  dogma,  vain  fabrications 
of  darkened  intellects,  obscuring  and  hiding 
the  pure  and  simple  lesson  of  his  life,  until 
God  and  religion  are  but  names  and  shadows 
to  the  Western  world. 

Whatever  its  source,  this  is  the  one  great 
lesson  which  has  been  taught  by  the  great 
teachers  of  all  ages,  and  it  now  rings  forth  a 


CONCLUSION  237 

second  time  from  the  valleys  of  Palestine  as 
fresh  and  clear  as  it  sounded  from  the  slopes 
of  the  Himalayas  more  than  three  thousand 
years  ago. 

Secondly,  few,  I  presume,  who  will  read  this 
book,  have  not  had  occasion  to  marvel  that  a 
religion  could  be  thought  to  be  both  divine 
and,  though  limited  by  the  necessities  of  place 
and  time,  exclusive.  No  thinking  and  un- 
biassed man  can  believe  that  the  Creator  of  a 
Universe  has  made  to  any  man,  to  any  institu- 
tion, to  any  nation,  or  even  to  any  age,  alone 
and  exclusively,  those  communications  neces- 
sary for  the  welfare  of  all  mankind  in  every 
age.  From  our  childhood  we  of  the  West 
have  been  drilled  in  the  efficacy  of  a  single 
faith,  a  single  name,  a  single  church ;  and  if 
we  have  ever  dropped  our  mental  swaddling- 
clothes,  we  have  come  to  know  that  such  a 
claim  can  be  nothing  but  delusion.  Happy  are 
we,  if,  with  that  shaken  confidence,  we  have 
not  lost  all  faith  and  hope ;  if  we  have  had  the 
perseverance  and  good  fortune  to  learn  that 
this  intolerance  is  not  to  be  attributed  to  the 
spirit  of  primitive  Christianity,  but  to  the  pre- 
judices which  have  accumulated  and  crystal- 
lised about  it  in  the  course  of  twenty  centuries. 

Such  claims  carry  their  own  refutation ;  but 


238  CONCLUSION 

to  have  known  and  outlived  them  fits  us  the 
better  to  appreciate  the  splendid  liberality  of 
this  new  faith.  Here  is  no  close  communion  ; 
no  trust  or  monopoly  of  Divine  grace.  Zo- 
roaster, Moses,  Buddha,  Christ,  Mahomet,  and 
Beha  Ullah,  each  in  his  turn  reflected  the  rays 
of  Divine  Truth.  No  man  is  asked  to  surren- 
der that  which  is  dear  to  him  by  association  or 
inheritance.  He  hears  only  a  renewal  of  the 
oft-repeated  message  which  has  been  dulled 
and  dissipated  by  the  lapse  of  ages.  Whether 
or  not  this  be  a  Divine  message  we  may  per- 
haps feel  ourselves  unable  to  decide ;  but  that 
it  is  offered  to  us  in  a  manner  to  win  the  ap- 
proval of  our  intelligence  and  our  hearts,  we 
are  bound  to  admit. 

In  the  third  place,  there  is  a  distinct  probat- 
ive force  in  the  lives  of  those  by  whom  it  is 
proposed  and  in  the  type  of  character  which  it 
attracts  and  develops.  Those  who  have  sought 
far  and  long  for  a  solution  of  the  mystery  of 
existence  which  would  satisfy  their  reason  and 
their  hearts,  who,  baffled  and  confused  by  the 
mazes  of  philosophy  and  dogma,  by  the  laby- 
rinths of  imaginative  speculation  which  human 
ingenuity  has  fashioned  in  countless  forms  since 
time  began,  but  who  have  at  length  discerned 
the  single  golden  thread  lying  at  the  root  of 


CONCLUSION  239 

all,  gleaming  as  brightly  at  the  dawn  of  history 
by  the  Ganges  as  in  later  times  from  the  plains 
of  Galilee,  —  many  of  these  have  believed  that 
they  had  found  in  this  co-ordinating  golden 
link  a  basis  of  truth  upon  which  they  might 
repose ;  and  yet,  while  they  have  felt  and 
reasoned  that  this  must  be  so,  their  confidence 
has  wavered  when  they  reflected  that,  beau- 
tiful and  convincing  as  was  this  teaching  of 
universal  identity,  brotherhood,  and  love,  there 
were  to  be  found  nowhere  in  the  broad  earth, 
it  seemed,  living  exemplars  of  its  power  to 
mould  life  and  action  into  conformity  with  its 
precept.  If  this  doctrine  is  indeed  true,  why, 
they  have  demanded,  are  there  not  those  whose 
lives  it  has  fashioned  into  the  ideal  which  it 
prescribes  ?  Where  is  there  at  least  one  man 
whose  godly  life  will  prove  to  us  that  this  path 
is  practicable  for  men  ? 

To  know  the  Master  of  Akka  is  at  once  a 
confirmation  and  a  revelation  to  those  who  have 
thus  searched  and  thought.  Their  reason  and 
intuition  is  justified,  the  possibilities  of  human 
nature  are  revealed  to  them.  Here  is  a  man 
who  proves  to  us  that  self  can  be  utterly  for- 
gotten ;  that  all-embracing  love  can  be  substi- 
tuted for  egotism  as  the  motive-power  of  a 
human  life ;  that  the  recorded  lives  of  Buddha 


240  CONCLUSION 

and  Christ  may  indeed  be  realised  by  those 
who  follow  in  their  path.  There  are  many 
men  for  whom  this  spectacle  will  change  belief 
into  conviction  with  the  certainty  of  knowledge. 

In  the  fourth  place,  if  it  belongs  indeed  to 
the  Divine  order  that  Messengers  be  sent  to 
men  when  faith  has  waned  and  true  religion 
been  forgotten,  it  would  seem  that  the  present 
time  is  very  opportune.  In  both  the  East 
and  the  West  men  are  wandering  in  the  dark. 
The  East  has  been  the  cradle  of  all  the  great 
religions ;  yet  many  of  its  peoples,  overridden 
by  selfish  and  ignorant  priesthoods,  slaves  to 
curious  and  complicated  superstitions,  quite 
oblivious  to  their  glorious  heritage,  follow 
their  spiritual  guides  into  unimaginable  depths 
of  selfishness,  isolation,  and  hardness  of  heart ; 
while,  in  the  West,  religion  has  for  the  most 
part  become  a  hollow  name,  assumed  for  the 
sake  of  fashion  or  of  ostentation.  If  a  new 
divine  impulse  was  ever  needed,  it  would  seem 
that  it  is  called  for  now. 

However  we  may  judge  the  pretensions  of 
the  Beha'is,  they  have  a  most  substantial  claim 
to  our  respect ;  and  every  well-wisher  of  his 
fellow-men  will  extend  to  them,  as  they  do  to 
all,  the  hand  of  fellowship  and  good-will. 


INDEX 

PAGE 

Abbas  Effendi,  almsgiving 2-8 

Attitude  as  to  "  healing  "  and  other  "  miracles,"      97 

Claims  for  himself 99 

Daily  work 100 

How  regarded  by  Beha'is         ....    xvii 

Hunting,  what  he  thinks  of  '    .         .         .          20,  21 

Incidents,  The  Afghan     .....         9 

The  Christian  Merchant   .         .         .  77 

The  fisherwoman 102 

Refusal  to  wear  expensive  clothing  .     102 

Instrumental  in  preventing  family  separation 
at  Adrianople        .....         48,  49 

Instrumental  in  preventing  family  separation 
at  Gallipoli  .         .  ....       52 

Koran,  expounding  .....     100 

Learning,  reputation  for,  as  a  youth         .         .       25 
Liberality  towards  various  religions, 

95,  107,  108,  127-138 

Nursing  the  sick 62,  107 

Professor  Browne's  description  of    .         .          n,  12 
Refusal  to  ask  for  liberation    ....       82 

Refusal  to  take  second  wife     ....       92 

Sympathy          ......      105,  106 

Ali  Mohammed,  the  Bab          .         .         .         .         .    xiii. 

Bab,  the xiii. 

16  241 


242  INDEX 

PAGE 

Babism,  see  Beha'ism. 

Beha  Ullah,  refuses  to  appeal  to  the  Sultan   .         .       33 
Assassination  attempted  by  Subh  i  Ezel  37-42 

Contention  in  the  Church,  how  quieted  .  119-120 
Declaration,  first  (private)  .  .  .  .30 
second  (public)  ....  44 
Demeanour  of  his  family  towards  him  .  68,  69 
On  the  witness-stand  .....  75 
Professor  Browne's  description  of  .  .  .83 
Sin  of  murder,  tablets  on  .  .  .77 

Beha'is,  in  Akka 109 

Kindly  feeling  for  Turkish  Government          .       71 
Beha'ism,  history  briefly  sketched          .         .         .    xiii. 
Relation  to  other  religions       .         .      xxi.,  127-138 
Brothers  of  Abbas  Effendi,  younger  brother,  death 

of 66,  67 

Mohammed  Ali      ......       80 

Browne,  Professor,  description  of  Abbas  Effendi    n,  12 
Description  of  Beha  Ullah      ....       83 

Character,  importance  of  perfecting       .         .         .144 

Divorce  in  Beha'ism 124 

Ethical  code 123 

Ezelis,  charges  made  by,  against  Beha  Ullah          .       43 

Quarrel  with,  at  Akka 73 

Government,  treatment  of  Beha'is  by     .         .         .71 
"  Healing,"  attitude  of  Abbas  Effendi  as  to   .          97,  98 
History  of  Babism  and  Beha'ism  sketched     .         .    xiii. 
Intolerance,  signs  of,  among  followers  .         .         .     140 
Liberality  of  Beha'ism  towards  other  religions     127-138 
Marriage  in  Beha'ism    .....        92,  123 

Martyrdoms  ........    xvi. 

Messengers,  Divine,  never  encourage  strife  or  use 

of  the  sword  118 


INDEX  243 

"  Miracles,"  attitude  of  Abbas  Effendi  as  to  .  .  98 
Mohammed  Ali,  brother  of  Abbas  Effendi  .  .  80 
Oliphant,  Laurence,  statement  by,  regarding  Beha 

Ullah 75 

Other   religions,   relations   of    Beha'ism    towards, 

xxi.,  127-138 

Poor,  treatment  of,  by  Abbas  Effendi     .         .         .     2-8 
Reincarnation         .         .         .         .         .         .         .194 

Shah  of  Persia,  attempted  assassination  of     .         .       13 

Subh  i  Ezel,  his  attempts  on  the  life  of  Beha  Ullah    37-42 

Caused  disharmony  at  Baghdad       .         .         .18 

Trouble,  instigated  by,  at  Adrianople     .         .       46 

Sultan,  treatment  of  Beha'is  by  .         .         .71 

Turkish  Government,  treatment  of  Beha'is  by        .       71 

Younger  brother,  death  of     .         .         .         .         66,  67 


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